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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
111. Aharman relied upon zt, and Adharmazd perceived that, though it is not possible to have Aharman sent down, ever when he wants he goes back to his own requisite, which is darkness; and from the poison which is much diffused endless strife arises *. 12. And after the period was appointed by him, he brought forward the Ahfnavar formula*; and in his Ahdnavar these‘ kinds of benefit were shown :— 13. The first is that, of all things,{ that is proper which is something declared as the will of Adharmazd; so that, whereas that is proper which is declared the will of Adharmazd, where anything exists which is not within the will of Adharmazd, it is created injurious from the beginning, a sin of a distinct nature. | 14. The second is this, that'whoever shall do that which is the will of Adharmazd, his reward azd recompense are his own; and of him who shall not do that which is the will of Adharmazd, the punishment at the bridge > owing thereto 1 Bund. I, 17, 18. ? Or ‘ the poison of the serpent, which is much diffused, becomes endless strife.’ 5 Bund. I, 21. * The word 4n, ‘those,’ however, is probably a miswriting of the cipher for ‘ three.’ 5 The Xinvad or Kinvar bridge (see Bund. XII, 7). 158 APPENDIX TO THE BUNDAHIS. is his own; which is shown from this’ formula; and the reward of doers of good works, the punishment of sinners, and the tales of heaven azd hell are from it. 15. Thirdly, z¢ 2s shown that\the sovereignty of Atharmazd increases that which is for the poor, azd adversity is removed); by which z¢ is shown that there are treasures for the needy oxe, and treasures are to be 4zs friends; as the intelligent creations are to the unintelligent, so also ave the treasures of a wealthy Jerson to a needy one, treasures liberally given which are his own. 16. And the creatures of the trained hand of Adharmazd are contending and angry (4rd@ik), one with the other, as the renovation of the universe must occur through these three things. 17. That is, first, true religiousness in oneself, and reliance upon a man’s original hold on the truly glad tidings (nav-barh4m), that A dharmazd is all goodness without vileness, and his will is a will altogether excellent ; aza@ Aharman is all vileness without goodness. | 18. Secondly, hope of the reward and recompense of good works, serious fear of the bridge azd the punishment of crime, strenuous perseverance in good works, ad abstaining from sin. 19. Thirdly, the existence of the mutual assistance of the creatures, or along with and owing to mutual assistance, ‘heir collective warfare; it is the triumph of warfare over the enemy which is one’s own renovation?. 1 The MS. has hfiman, ‘ well-meditating,’ instead of denman, ‘this ;’? but the two words are much alike in Pahlavi writing.
21 The MS. has hfiman, ‘ well-meditating,’ instead of denman, ‘this ;’? but the two words are much alike in Pahlavi writing. 3 This commentary on the Ahfinavar, or Yath4-ahf-vairyd formula, is rather clumsily interpolated by Z&d-sparam, and is much more elaborate than the usual Pahlavi translation and explanation of this formula, which may be translated as follows :-— SELECTIONS OF ZAD-SPARAM, I, 15-24. 159 20. By this formula he (Aharman) was confounded, avd he fell back to the gloom!; azd Atharmazd produced the creatures bodily for the world ; first, the sky; the second, water; the third, earth; the fourth, plants; the fifth, animals; the sixth, mankind?, 21. Fire was in all, diffused originally through the six substances, of which it was as much the confiner of each single substance in which it was established, it is said, as an eyelid when they lay one down upon the other. 22. Three thousand years the creatures were possessed of bodies and not walking on ¢hezr navels; and the sun, moon, avd stars stood still. 23. In the mischievous incursion, at the end of the period, Aftharmazd observed thus: ‘What advantage is there from the creation of a creature, although thirstless, which is unmoving ov mischievous?’ 24. ‘ As is the will of the living spirit (as is the will of Adharmazd) so should be the pastor (so excellent should he be) owing to whatsoever are the duties and good works of righteousness (the duties and good works should be as excellent as the will of Adharmazd). Whose is the gift of good thought (that is, the reward and recompense good thought gives, it gives also unto him) which among living spirits is the work of Alharmazd (that is, they would do that which Afharmazd requires); there are some who say itis thus : Whose gift is through good thought (that is, the reward and recompense which they will give to good thought, they would give also unto him); Ataré-p4d son of ZaratQst said that by the gift of good thought, when among living spirits, they comprehend the doing of deeds. The sovereignty is for Aftharmazd (that is, the sovereignty which is his, Afharmazd has kept with advantage) who gives necessaries [or comfort, or clothing] to the poor (that is, they would make intercession for them).’ Additional phrases are sometimes inserted, and some words altered, but the above is the usual form of this commentary. 2 Bund. I, 22. 2 Bund. IJ, 28. 160 APPENDIX TO THE BUNDAHIS.
32 Bund. I, 22. 2 Bund. IJ, 28. 160 APPENDIX TO THE BUNDAHIS. -And in aid of the celestial sphere he produced the creature Time (z6rv4n)?; and Time is unrestricted, so that he made the creatures of Adharmazd moving, distinct from the motion of Aharman’s creatures, for the shedders of perfume (b6!-d4d4n) were standing one opposite to the other while emitting 24. 25. And, observantly of the end, he brought forward to Aharman a means out of himself, the property of darkness, with which the extreme limits (virfnakd) of Time were connected by him, an envelope (pést6) of the black-pated and ash-coloured kind. 26. And in bringing it forward he spoke thus: ‘Through their weapons the co-operation of the serpent (az6) dies away, and this which is thine, indeed thy own daughter, aves through religion; and if at the end of nine thousand years, as it is said azd written, is a time of upheaval (madam kardan6), she zs upheaved, not ended.’ 27. At the same time Aharman came from accompanying Time out to the front, out to the star Station; the connection of the sky with the star station was open, which showed, since it hung down into empty space, the strong communication of the lights and glooms, the place of strife in which is the pursuit of both. 28. And having darkness with himself he brought it into the sky, avd left the sky so to gloom that the internal deficiency in the sky extends as much as one-third? over the star station. 1 This is the Av. zrvana akarana, ‘boundless time or antiquity,’ of Vend. XIX, 33, 44. He is a personification of duration and age, and is here distinctly stated to be a creature of Afharmazd. This throws some doubt upon the statements of Armenian writers, who assert that the two spirits sprang from Zrvdna. ® Compare Bund. III, rr. SELECTIONS OF ZAD-SPARAM, I, 25-11, 6. I61 Cuapter II. 1. On the coming in of Aharman to the creatures it is thus declared in revelation, that zz the month Fravardin and the day Atharmazd, at noon}, he came forth to the frontier of the sky. 2. The sky sees him and, on account of Ads nature, fears as much as a sheep trembles at a wolf; avd Aharman came on, scorching avd burning into it. 3. Then he came to the water which was arranged below the earth ?, and darkness without an eyelid was brought on by him; and he came on, through the middle of the earth, as a snake all-leaping comes on out of a hole; and he stayed within the whole earth. 4. The passage where he came on is his own, the way to hell, through which the demons make the wicked run. 5. Afterwards, he came to a tree, such as was of a single root, the height of which was several feet, and zt was without branches and without bark, juicy and sweet ; and to keep the strength of all kinds of trees in its race, it was in the vicinity of the middle of the earth; and at the self-same time 7z¢ became quite withered *. 6. Afterwards, he came to the ox, the solecreated‘, as it stood as high as Gayémard on the ? Bund. III, 12. * Bund. III, 13.
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.
111. Aharman relied upon zt, and Adharmazd perceived that, though it is not possible to have Aharman sent down, ever when he wants he goes back to his own requisite, which is darkness; and from the poison which is much diffused endless strife arises *. 12. And after the period was appointed by him, he brought forward the Ahfnavar formula*; and in his Ahdnavar these‘ kinds of benefit were shown :— 13. The first is that, of all things,{ that is proper which is something declared as the will of Adharmazd; so that, whereas that is proper which is declared the will of Adharmazd, where anything exists which is not within the will of Adharmazd, it is created injurious from the beginning, a sin of a distinct nature. | 14. The second is this, that'whoever shall do that which is the will of Adharmazd, his reward azd recompense are his own; and of him who shall not do that which is the will of Adharmazd, the punishment at the bridge > owing thereto 1 Bund. I, 17, 18. ? Or ‘ the poison of the serpent, which is much diffused, becomes endless strife.’ 5 Bund. I, 21. * The word 4n, ‘those,’ however, is probably a miswriting of the cipher for ‘ three.’ 5 The Xinvad or Kinvar bridge (see Bund. XII, 7). 158 APPENDIX TO THE BUNDAHIS. is his own; which is shown from this’ formula; and the reward of doers of good works, the punishment of sinners, and the tales of heaven azd hell are from it. 15. Thirdly, z¢ 2s shown that\the sovereignty of Atharmazd increases that which is for the poor, azd adversity is removed); by which z¢ is shown that there are treasures for the needy oxe, and treasures are to be 4zs friends; as the intelligent creations are to the unintelligent, so also ave the treasures of a wealthy Jerson to a needy one, treasures liberally given which are his own. 16. And the creatures of the trained hand of Adharmazd are contending and angry (4rd@ik), one with the other, as the renovation of the universe must occur through these three things. 17. That is, first, true religiousness in oneself, and reliance upon a man’s original hold on the truly glad tidings (nav-barh4m), that A dharmazd is all goodness without vileness, and his will is a will altogether excellent ; aza@ Aharman is all vileness without goodness. | 18. Secondly, hope of the reward and recompense of good works, serious fear of the bridge azd the punishment of crime, strenuous perseverance in good works, ad abstaining from sin. 19. Thirdly, the existence of the mutual assistance of the creatures, or along with and owing to mutual assistance, ‘heir collective warfare; it is the triumph of warfare over the enemy which is one’s own renovation?. 1 The MS. has hfiman, ‘ well-meditating,’ instead of denman, ‘this ;’? but the two words are much alike in Pahlavi writing.
21 The MS. has hfiman, ‘ well-meditating,’ instead of denman, ‘this ;’? but the two words are much alike in Pahlavi writing. 3 This commentary on the Ahfinavar, or Yath4-ahf-vairyd formula, is rather clumsily interpolated by Z&d-sparam, and is much more elaborate than the usual Pahlavi translation and explanation of this formula, which may be translated as follows :-— SELECTIONS OF ZAD-SPARAM, I, 15-24. 159 20. By this formula he (Aharman) was confounded, avd he fell back to the gloom!; azd Atharmazd produced the creatures bodily for the world ; first, the sky; the second, water; the third, earth; the fourth, plants; the fifth, animals; the sixth, mankind?, 21. Fire was in all, diffused originally through the six substances, of which it was as much the confiner of each single substance in which it was established, it is said, as an eyelid when they lay one down upon the other. 22. Three thousand years the creatures were possessed of bodies and not walking on ¢hezr navels; and the sun, moon, avd stars stood still. 23. In the mischievous incursion, at the end of the period, Aftharmazd observed thus: ‘What advantage is there from the creation of a creature, although thirstless, which is unmoving ov mischievous?’ 24. ‘ As is the will of the living spirit (as is the will of Adharmazd) so should be the pastor (so excellent should he be) owing to whatsoever are the duties and good works of righteousness (the duties and good works should be as excellent as the will of Adharmazd). Whose is the gift of good thought (that is, the reward and recompense good thought gives, it gives also unto him) which among living spirits is the work of Alharmazd (that is, they would do that which Afharmazd requires); there are some who say itis thus : Whose gift is through good thought (that is, the reward and recompense which they will give to good thought, they would give also unto him); Ataré-p4d son of ZaratQst said that by the gift of good thought, when among living spirits, they comprehend the doing of deeds. The sovereignty is for Aftharmazd (that is, the sovereignty which is his, Afharmazd has kept with advantage) who gives necessaries [or comfort, or clothing] to the poor (that is, they would make intercession for them).’ Additional phrases are sometimes inserted, and some words altered, but the above is the usual form of this commentary. 2 Bund. I, 22. 2 Bund. IJ, 28. 160 APPENDIX TO THE BUNDAHIS.
32 Bund. I, 22. 2 Bund. IJ, 28. 160 APPENDIX TO THE BUNDAHIS. -And in aid of the celestial sphere he produced the creature Time (z6rv4n)?; and Time is unrestricted, so that he made the creatures of Adharmazd moving, distinct from the motion of Aharman’s creatures, for the shedders of perfume (b6!-d4d4n) were standing one opposite to the other while emitting 24. 25. And, observantly of the end, he brought forward to Aharman a means out of himself, the property of darkness, with which the extreme limits (virfnakd) of Time were connected by him, an envelope (pést6) of the black-pated and ash-coloured kind. 26. And in bringing it forward he spoke thus: ‘Through their weapons the co-operation of the serpent (az6) dies away, and this which is thine, indeed thy own daughter, aves through religion; and if at the end of nine thousand years, as it is said azd written, is a time of upheaval (madam kardan6), she zs upheaved, not ended.’ 27. At the same time Aharman came from accompanying Time out to the front, out to the star Station; the connection of the sky with the star station was open, which showed, since it hung down into empty space, the strong communication of the lights and glooms, the place of strife in which is the pursuit of both. 28. And having darkness with himself he brought it into the sky, avd left the sky so to gloom that the internal deficiency in the sky extends as much as one-third? over the star station. 1 This is the Av. zrvana akarana, ‘boundless time or antiquity,’ of Vend. XIX, 33, 44. He is a personification of duration and age, and is here distinctly stated to be a creature of Afharmazd. This throws some doubt upon the statements of Armenian writers, who assert that the two spirits sprang from Zrvdna. ® Compare Bund. III, rr. SELECTIONS OF ZAD-SPARAM, I, 25-11, 6. I61 Cuapter II. 1. On the coming in of Aharman to the creatures it is thus declared in revelation, that zz the month Fravardin and the day Atharmazd, at noon}, he came forth to the frontier of the sky. 2. The sky sees him and, on account of Ads nature, fears as much as a sheep trembles at a wolf; avd Aharman came on, scorching avd burning into it. 3. Then he came to the water which was arranged below the earth ?, and darkness without an eyelid was brought on by him; and he came on, through the middle of the earth, as a snake all-leaping comes on out of a hole; and he stayed within the whole earth. 4. The passage where he came on is his own, the way to hell, through which the demons make the wicked run. 5. Afterwards, he came to a tree, such as was of a single root, the height of which was several feet, and zt was without branches and without bark, juicy and sweet ; and to keep the strength of all kinds of trees in its race, it was in the vicinity of the middle of the earth; and at the self-same time 7z¢ became quite withered *. 6. Afterwards, he came to the ox, the solecreated‘, as it stood as high as Gayémard on the ? Bund. III, 12. * Bund. III, 13.
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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