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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1131, Ashi Yt. 38, Zamyad Yt. 77; he is Aghrirath, brother of Afrasiyab, in the Shahn4mah ; see also Chap. XXXI, 15. 5 TD has Pahl. Sakikstan here, but Sdkapastén in § 13 (the letters tk and p being often much alike in Pahlavi writing). Kzo has Paz. Savkavatén, SaukAvasta, and Savkavastin. * TD has Gépat-malké, ‘king of Gépat;’ and Dad. (Reply 89) states that ‘the reign of Gépatshah is over the country of Gépaté, coterminous with Afran-vég, on the bank of the water of the Dafttk ; and he keeps watch over the ox Hadhayas, on whom occurred the various emigrations of men of old.’ Mkh. (LXII, 31-36) says, ‘ G6patshéh remains in Afran-vég, within the region of Khvantras ; from foot to mid-body he #s a bull, and from mid-body to top he zs a man; at all times he stays on the sea-shore, and always performs the worship of God, and always pours holy-water into the sea; through the pouring of that holy-water innumerable noxious creatures in the sea will die; for if he should not mostly perform that ceremonial, and should not pour that holy-water into the sea, and those innumerable noxious creatures should not perish, then always when rain falls the noxious creatures would fall like rain.’ In Chap. XXXI, 20, he is said to be a son of Aghrérad. 7 So in K20; and Av. Parshadgau occurs in Fravardin Yt. 96, 1273 but TD has Fradakhstar Khfmbikan, and Dad. (Reply 89) mentions ‘Fradhakhst6 son of Khfimbik4n’ as one of the seven 118 BUNDAHIS. Pésy4nsat!, and he is Hvembya for this reason, because they brought 47m up in a Avemb (‘jar’) for fear of Khashm (‘ Wrath’); [Asdm-i? Yamdahust is in the place which they call the River Nétvtak]; the tree opposed to harm? is in Airan-vég; Urvatadnar‘ som of Zarat(st is in the enclosure formed by Yim. 6. Regarding them it says, they are ‘hose who are immortal, as are Narsih® son of Vivanghad, Tds® son of Nédar’, Giw® son of Gddarz, Ibairaz® the causer of strife, azd@ Ashavazd son of Pourudhakhst!®; and they will all'! come forth, to the immortal lords of Khvantras, which name corresponds with the Av. Fradhakhsti Khumbya of Fravardin Yt. 138. 1 TD has always Pahl. Pésansih. No doubt the Pisin valley is meant (see § 11). ® Or it may be read Aéshm-i. This phrase occurs only in TD, but Dad. (Reply 89) mentions ‘ the Avesta YakhmAyisad, son of the same Fry4n6,’ as one of the seven immortal lords of Khvaniras. 5 See Chap. XXVII, 2. * See Chap. XXXII, 5. 5 Or Narsde in TD; Kzo has Paz. Naréi, but see Chap. XXXI, 3, 5- * Av. Tusa of Abdn Yt. 53, 58, and an Iranian warrior in the Shahnémah. 7 Av. Naotara, whose descendants are mentioned in Aban Yt. 76, 98, Fravardin Yt. 102, Ram Yt. 35. ® Av. Gaévani of Fravardin Yt. 115 is something like this name of one of the Iranian warriors in the Shahn4mah. ® TD has P4z. Bairazd. Perhaps it is not a name, but a Pazand corruption of Pahl. aévarz, ‘warrior, trooper’ (traditionally); in which case we should have to read ‘ the warrior who was a causer of strife.’
2115 is something like this name of one of the Iranian warriors in the Shahn4mah. ® TD has P4z. Bairazd. Perhaps it is not a name, but a Pazand corruption of Pahl. aévarz, ‘warrior, trooper’ (traditionally); in which case we should have to read ‘ the warrior who was a causer of strife.’ 10 So in TD; K2o has ‘Ashavand son of Porudakhst,’ and Dad. (Reply 89) mentions ‘ Ashavazang son of Pérfidakhst6ih’ as one of the seven immortal lords of Khvaniras. He is the Av. ‘ Ashavazdangh the Pourudhakhstiyan’ of Aban Yt. 72, Fravardin Yt. 112. ™ So in TD, but K2o has ‘always.’ CHAPTER XXIX, 6—TI0. 119 assistance of Séshyans, on the production of the renovation of ¢he universe. 7. Regarding S4m! it says, that he became immortal, éu¢ owing to his disregard of the Mazdayasnian religion, a Tadrk whom they call Nihag? wounded Am with an arrow, when he was asleep there, in the plain of Pésyansai ; and it had brought upon him the unnatural lethargy (bishasp) which overcame /zm in the midst of the heat*. 8. And the glory (far) of heaven stands over him‘ for the purpose that, when Az-i Dah4k® becomes unfettered (arazak), he may arise and slay him; and a myriad guardian spirits of the righteous are as a protection to him. 9. Of Dahak, whom they call Bévardsp, this, too, it says, that Frédin when he captured Dah4k was not able to kill 42m, and afterwards confined him in Mount Dimdvand®; when he becomes unfettered, S4m arises, and smites and slays him. 10. As to Kangdez, z¢ zs in the direction of the east, at many leagues from the bed (var)? of the 1 This is not Sim the grandfather of Rustam, but the Av. Sama, who appears to have been an ancestor of Keresfspa (see Yas. IX, 30), called Sam, grandfather of Garsdsp, in a passage interpolated in some copies of the Shahnamah (compare Chap. XXXI, 26, 27). Here, however, it appears from the Bahman Yast (III, 59, 60) that Keresaspa himself is meant, he being called Sma Keresdspa in Fravardin Yt. 61, 136. 2 It can also be read Nihav or Niy4g in K2o, and Nih&v or Nihan in TD. * TD has ‘as he lay ¢# the midst of the heat.’ ‘ TD has ‘and the snow (vafar) has settled (nishast) over him.’ 5 See Chaps. XXXI, 6, XXXIV, 5. § See Chap. XII, 31. 7 TD has agvar, ‘above,’ instead of min var, ‘from the bed.’ 120 BUNDAHIS. wide-formed ocean towards that side. 11. The plain of Pésy4nsat is in KAvulistan, as it says, that the most remarkable upland (b4list) in K4vulistan is where Pésy4nsat is; there it is hotter, on the more lofty elevations there is no heat?, 12, Airan-vég is in the direction of Ataré-patakan*, 13. The land of Saukavastén is on the way from Tarkistaén to Kinistén, in the direction of the north. 14. [The enclosure]* formed by Yim is zz the middle of Pars, in Sruv4‘; thus, they say, that what Yim formed (Yim-kard) is below Mount Yimakan®. 15. Kasmir is in Hinddstan. Carrer XXX¢.
3The land of Saukavastén is on the way from Tarkistaén to Kinistén, in the direction of the north. 14. [The enclosure]* formed by Yim is zz the middle of Pars, in Sruv4‘; thus, they say, that what Yim formed (Yim-kard) is below Mount Yimakan®. 15. Kasmir is in Hinddstan. Carrer XXX¢. 1. On the nature of the resurrection and future existence it says in revelation, that, whereas MAshya and Mashydt, who grew up from the earth’, first fed upon water, then plants, then milk, avd then meat, men also, when their time of death Aas come, first desist from eating meat, then milk, then from 1 Or, ‘the hottest there, through the very lofty elevation, is not heat.’ ? Pers. Adarbig4n. ’ The word var is omitted in K2o. ‘ TD has Pahl. Srfbak. 5 Or it may be read Damak4n, but TD has Kamak4n. It can hardly be Damaghan, as that is a town and district in Khurds4n ; Justi also suggests the district of Gamag4n in P4rs, and thinks Sruva means ‘cypress wood,’ there being a Salvastin between Shiraz and Fasa. 6 This chapter is found in all MSS., and has been numbered XXXI by former translators. 7 See Chaps. XV, 2-16, XXXIV, 3. CHAPTER XXIX, EI—XXX, 5. 121 bread, till when! they shall die they always feed upon water. 2. So, likewise, in the millennium of Hdshédar-méh ?, the strength of appetite (4z) will thus diminish, when men we// remain three days and nights in superabundance (sirth) through one taste of consecrated food. 3. Then they will desist from meat food, avd eat vegetables azd milk ; afterwards, they abstain from milk food axd abstain from vegetable food, azd are feeding on water; and for ten years before Sédshyans? comes they remain without food, azd do not die. 4. After Sdéshyans comes they prepare the raising of the dead, as it says, that Zaratdst asked of Afharmazd thus: ‘Whence does a body form again, which the wind 4as carried and the water conveyed (vazid)*? and how does the resurrection occur ?’ 5. Adharmazd answered thus: ‘When through me the sky avose from the substance of the ruby®, without columns, on the spiritual support of far-compassed light; when through me the earth arose, which® bore the material life, azd there is no 1 Reading amat, ‘ when,’ instead of mfin, ‘ which’ (see the note on Chap. I, 7). 2 Written Khfrshédar-mah, or Khfrshéd-mah, in the Bundahis ; see Chap. XXXII, 8, and Bahman Yt. III, 52, 53. ® See Chaps. XI, 6, XXXII, 8, Bahman Yt. III, 62. * Compare (Vend. V, 26) ‘the water carries 42m up, the water carries Aim down, the water casts Aim away.’ 5 Compare Mkh. IX, 7. ® All MSS. have min, ‘out of, but translators generally suppose it should be mfin, ‘which,’ as the meaning of ‘brought out of material life’ is by no means clear. Perhaps the two phrases might be construed together, thus: ‘there is no ofher maintainer of the worldly creation, brought from the material life, than it’ Windischmann refers to Fravardin Yt. 9. 122 BUNDAIIIS.
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.
1131, Ashi Yt. 38, Zamyad Yt. 77; he is Aghrirath, brother of Afrasiyab, in the Shahn4mah ; see also Chap. XXXI, 15. 5 TD has Pahl. Sakikstan here, but Sdkapastén in § 13 (the letters tk and p being often much alike in Pahlavi writing). Kzo has Paz. Savkavatén, SaukAvasta, and Savkavastin. * TD has Gépat-malké, ‘king of Gépat;’ and Dad. (Reply 89) states that ‘the reign of Gépatshah is over the country of Gépaté, coterminous with Afran-vég, on the bank of the water of the Dafttk ; and he keeps watch over the ox Hadhayas, on whom occurred the various emigrations of men of old.’ Mkh. (LXII, 31-36) says, ‘ G6patshéh remains in Afran-vég, within the region of Khvantras ; from foot to mid-body he #s a bull, and from mid-body to top he zs a man; at all times he stays on the sea-shore, and always performs the worship of God, and always pours holy-water into the sea; through the pouring of that holy-water innumerable noxious creatures in the sea will die; for if he should not mostly perform that ceremonial, and should not pour that holy-water into the sea, and those innumerable noxious creatures should not perish, then always when rain falls the noxious creatures would fall like rain.’ In Chap. XXXI, 20, he is said to be a son of Aghrérad. 7 So in K20; and Av. Parshadgau occurs in Fravardin Yt. 96, 1273 but TD has Fradakhstar Khfmbikan, and Dad. (Reply 89) mentions ‘Fradhakhst6 son of Khfimbik4n’ as one of the seven 118 BUNDAHIS. Pésy4nsat!, and he is Hvembya for this reason, because they brought 47m up in a Avemb (‘jar’) for fear of Khashm (‘ Wrath’); [Asdm-i? Yamdahust is in the place which they call the River Nétvtak]; the tree opposed to harm? is in Airan-vég; Urvatadnar‘ som of Zarat(st is in the enclosure formed by Yim. 6. Regarding them it says, they are ‘hose who are immortal, as are Narsih® son of Vivanghad, Tds® son of Nédar’, Giw® son of Gddarz, Ibairaz® the causer of strife, azd@ Ashavazd son of Pourudhakhst!®; and they will all'! come forth, to the immortal lords of Khvantras, which name corresponds with the Av. Fradhakhsti Khumbya of Fravardin Yt. 138. 1 TD has always Pahl. Pésansih. No doubt the Pisin valley is meant (see § 11). ® Or it may be read Aéshm-i. This phrase occurs only in TD, but Dad. (Reply 89) mentions ‘ the Avesta YakhmAyisad, son of the same Fry4n6,’ as one of the seven immortal lords of Khvaniras. 5 See Chap. XXVII, 2. * See Chap. XXXII, 5. 5 Or Narsde in TD; Kzo has Paz. Naréi, but see Chap. XXXI, 3, 5- * Av. Tusa of Abdn Yt. 53, 58, and an Iranian warrior in the Shahnémah. 7 Av. Naotara, whose descendants are mentioned in Aban Yt. 76, 98, Fravardin Yt. 102, Ram Yt. 35. ® Av. Gaévani of Fravardin Yt. 115 is something like this name of one of the Iranian warriors in the Shahn4mah. ® TD has P4z. Bairazd. Perhaps it is not a name, but a Pazand corruption of Pahl. aévarz, ‘warrior, trooper’ (traditionally); in which case we should have to read ‘ the warrior who was a causer of strife.’
2115 is something like this name of one of the Iranian warriors in the Shahn4mah. ® TD has P4z. Bairazd. Perhaps it is not a name, but a Pazand corruption of Pahl. aévarz, ‘warrior, trooper’ (traditionally); in which case we should have to read ‘ the warrior who was a causer of strife.’ 10 So in TD; K2o has ‘Ashavand son of Porudakhst,’ and Dad. (Reply 89) mentions ‘ Ashavazang son of Pérfidakhst6ih’ as one of the seven immortal lords of Khvaniras. He is the Av. ‘ Ashavazdangh the Pourudhakhstiyan’ of Aban Yt. 72, Fravardin Yt. 112. ™ So in TD, but K2o has ‘always.’ CHAPTER XXIX, 6—TI0. 119 assistance of Séshyans, on the production of the renovation of ¢he universe. 7. Regarding S4m! it says, that he became immortal, éu¢ owing to his disregard of the Mazdayasnian religion, a Tadrk whom they call Nihag? wounded Am with an arrow, when he was asleep there, in the plain of Pésyansai ; and it had brought upon him the unnatural lethargy (bishasp) which overcame /zm in the midst of the heat*. 8. And the glory (far) of heaven stands over him‘ for the purpose that, when Az-i Dah4k® becomes unfettered (arazak), he may arise and slay him; and a myriad guardian spirits of the righteous are as a protection to him. 9. Of Dahak, whom they call Bévardsp, this, too, it says, that Frédin when he captured Dah4k was not able to kill 42m, and afterwards confined him in Mount Dimdvand®; when he becomes unfettered, S4m arises, and smites and slays him. 10. As to Kangdez, z¢ zs in the direction of the east, at many leagues from the bed (var)? of the 1 This is not Sim the grandfather of Rustam, but the Av. Sama, who appears to have been an ancestor of Keresfspa (see Yas. IX, 30), called Sam, grandfather of Garsdsp, in a passage interpolated in some copies of the Shahnamah (compare Chap. XXXI, 26, 27). Here, however, it appears from the Bahman Yast (III, 59, 60) that Keresaspa himself is meant, he being called Sma Keresdspa in Fravardin Yt. 61, 136. 2 It can also be read Nihav or Niy4g in K2o, and Nih&v or Nihan in TD. * TD has ‘as he lay ¢# the midst of the heat.’ ‘ TD has ‘and the snow (vafar) has settled (nishast) over him.’ 5 See Chaps. XXXI, 6, XXXIV, 5. § See Chap. XII, 31. 7 TD has agvar, ‘above,’ instead of min var, ‘from the bed.’ 120 BUNDAHIS. wide-formed ocean towards that side. 11. The plain of Pésy4nsat is in KAvulistan, as it says, that the most remarkable upland (b4list) in K4vulistan is where Pésy4nsat is; there it is hotter, on the more lofty elevations there is no heat?, 12, Airan-vég is in the direction of Ataré-patakan*, 13. The land of Saukavastén is on the way from Tarkistaén to Kinistén, in the direction of the north. 14. [The enclosure]* formed by Yim is zz the middle of Pars, in Sruv4‘; thus, they say, that what Yim formed (Yim-kard) is below Mount Yimakan®. 15. Kasmir is in Hinddstan. Carrer XXX¢.
3The land of Saukavastén is on the way from Tarkistaén to Kinistén, in the direction of the north. 14. [The enclosure]* formed by Yim is zz the middle of Pars, in Sruv4‘; thus, they say, that what Yim formed (Yim-kard) is below Mount Yimakan®. 15. Kasmir is in Hinddstan. Carrer XXX¢. 1. On the nature of the resurrection and future existence it says in revelation, that, whereas MAshya and Mashydt, who grew up from the earth’, first fed upon water, then plants, then milk, avd then meat, men also, when their time of death Aas come, first desist from eating meat, then milk, then from 1 Or, ‘the hottest there, through the very lofty elevation, is not heat.’ ? Pers. Adarbig4n. ’ The word var is omitted in K2o. ‘ TD has Pahl. Srfbak. 5 Or it may be read Damak4n, but TD has Kamak4n. It can hardly be Damaghan, as that is a town and district in Khurds4n ; Justi also suggests the district of Gamag4n in P4rs, and thinks Sruva means ‘cypress wood,’ there being a Salvastin between Shiraz and Fasa. 6 This chapter is found in all MSS., and has been numbered XXXI by former translators. 7 See Chaps. XV, 2-16, XXXIV, 3. CHAPTER XXIX, EI—XXX, 5. 121 bread, till when! they shall die they always feed upon water. 2. So, likewise, in the millennium of Hdshédar-méh ?, the strength of appetite (4z) will thus diminish, when men we// remain three days and nights in superabundance (sirth) through one taste of consecrated food. 3. Then they will desist from meat food, avd eat vegetables azd milk ; afterwards, they abstain from milk food axd abstain from vegetable food, azd are feeding on water; and for ten years before Sédshyans? comes they remain without food, azd do not die. 4. After Sdéshyans comes they prepare the raising of the dead, as it says, that Zaratdst asked of Afharmazd thus: ‘Whence does a body form again, which the wind 4as carried and the water conveyed (vazid)*? and how does the resurrection occur ?’ 5. Adharmazd answered thus: ‘When through me the sky avose from the substance of the ruby®, without columns, on the spiritual support of far-compassed light; when through me the earth arose, which® bore the material life, azd there is no 1 Reading amat, ‘ when,’ instead of mfin, ‘ which’ (see the note on Chap. I, 7). 2 Written Khfrshédar-mah, or Khfrshéd-mah, in the Bundahis ; see Chap. XXXII, 8, and Bahman Yt. III, 52, 53. ® See Chaps. XI, 6, XXXII, 8, Bahman Yt. III, 62. * Compare (Vend. V, 26) ‘the water carries 42m up, the water carries Aim down, the water casts Aim away.’ 5 Compare Mkh. IX, 7. ® All MSS. have min, ‘out of, but translators generally suppose it should be mfin, ‘which,’ as the meaning of ‘brought out of material life’ is by no means clear. Perhaps the two phrases might be construed together, thus: ‘there is no ofher maintainer of the worldly creation, brought from the material life, than it’ Windischmann refers to Fravardin Yt. 9. 122 BUNDAIIIS.
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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