Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
123. Among birds two were produced of a different character from the rest, and those are the griffon bird and the bat, which have teeth zz the mouth, avd suckle ther young with animal milk from the teat. 24. This is the fifth contest, as to animals. CuaprTer X, 1. As he (Aharman) came sixthly #o Gayémard there was arrayed against /zm, with Gayémard, the 1 This appears to be the meaning here of amat zak garsaké, but the whole sentence is a fair sample of D4d-sparam’s most involved style of writing. By feeding the black musk animal with snakes the effect of a snake-bite, experienced by the feeder, is supposed to be neutralized. SELECTIONS OF ZAD-SPARAM, IX, 20-X, 5. 183 pure propitious liturgy (mansarspend), as heard from Gayémard; and Atharmazd, in pure meditation, considered that which is good and righteousness as destruction of the fiend (draig6). 2. And when he (Gdyémard) passed away eight kinds of mineral of a metallic character arose from zs various members; they are gold, silver, iron, brass, tin, lead, quicksilver (€vginak6), and adamant; and on account of the perfection of gold it is produced from the life and seed. 3. Spendarmad received the gold of the dead G4éydémard?, and it was forty years in the earth. 4. At the end of the forty years, zz the manner of a Rivaslant, Mashya and Mashyét? came up, and, one joined to the other, were of like stature and mutually adapted’; and its middle, on which a glory came, through their like stature‘, was such that it was not clear which is the male and which the female, and which is the one with the glory which Atharmazd created. 5. This is that glory for which man is, indeed, created, as it is thus said in revela- 1 Compare Bund. XV, 1. * The MS. has Mash&t Mash4yé, but see Bund. XV, 6. The Avesta forms were probably mashya mashy di (or mashyé6), which are regular nominatives dual, masculine and feminine, of mashya, ‘mortal,’ and indicate that they were usually coupled together in some part of the Avesta which is no longer extant. PAzand writers have found it easy to read Mashyanf instead of Mashyédf. 5 Reading ham-basnd ham-dakhik, but whether this is more likely to be the original reading than the ham-badisn va hamdasak of Bund. XV, 2, is doubtful. The last epithet here might also be read ham-sabik, ‘having the same shirt,’ but this is an improbable meaning. * It is evident that ham-bandisnth, ‘mutual connection,’ in accordance with Bund. XV, 3, would be preferable to the hambasndth, ‘like stature,’ of this text. 184 APPENDIX TO THE BUNDAHIS. tion: ‘Which existed before, the glory’ or the body?’ And Adharmazd spoke thus: ‘The glory was created by me before ; afterwards, for him who is created, the glory is given a body so that it may produce activity, and its body is created only for activity. 6. And, afterwards, they changed from the shape of a plant into the shape of man?, ad the glory went spiritually into them. CuartTer XI.
26. And, afterwards, they changed from the shape of a plant into the shape of man?, ad the glory went spiritually into them. CuartTer XI. 1. As he (Aharman) came seventhly to fire, which was all together agaznst him, the fire separated into five kinds*, which are called the Propitious, the Good diffuser, the Adrv4ztst, the VAzist, azd the Supremely-denefiteng. 2. And it produced the Propitious fire itself in heaven (garédm4n); its manifestation is in the fire which is burning on the earth, and its propitiousness is this, that all the kinds are of its nature. 3. Zhe Good diffuser is that which is in men and animals‘, and its business comsists in the digestion of the food, the sleeping of the 1 The old word nismé, ‘soul’ (see Bund. XV, 3, 4), has become corrupted here (by the omission of the initial stroke) into gadman, ‘glory.’ This corruption may be due either to Dad-sparam not understanding the word (in which case the Bundahis must have been an old book in his time), or else to some later copyist confounding the old word for ‘soul’ with the better-known ‘glory’ of the Iranian sovereigns. * Bund. XV, 5. § Bund. XVII, 1. Three of the Avesta names are here translated, the first two being the Spénist and Vohu-fryaén, which are the fifth and second in the Bundahis, and the fifth being the Berezisavang, which is the first in the Bundahis. * See Bund. XVII, 2. SELECTIONS OF ZAD-SPARAM, X, 6-XI, 7. 185 body, aad the brightening of the eyes. 4. The A frvaztst is that which is in plants, in whose seed z¢ is formed, and its business comszs¢s in piercing the earth, warming the chilled water! and producing the qualities and fragrance of plants and blossoms therefrom, and elaborating the ripened produce into many fruits. 5. And the Vazist is that which has its motion in a cloud, and its business comszs¢s in destroying the atmospheric gloom and darkness, and making the thickness of the atmosphere fine and propitious in quality, sifting the hail, moderately warming the water which the cloud holds, and making sultry weather showery. 6. The Supremelybenefiting, like the sky, is that glory whose lodgment is in the Behrd4m fire?, as the master of the house is over the house, axa whose propitious power arises from the growing brightness of the fire, the blazing forth in* the purity of the place, the praise of God (yazd4n$), and the practice of good works. 7. And its business is ¢haé it struggles with the spiritual fiend, it watches the forms of the witches—who walk up from the river‘, wear woven clothing, disturb the luminaries by the concealment of stench, avd by witchcraft injure the creatures— and the occurrences of destruction, burning, and celebration of witchcraft, especially at night; being an assistant of Srésh the righteous. 1 Reading may4-i afsardtntdd tAftand instead of the seemingly unmeaning mayé4 asardinid6 4ftand of the MS, 8 The Verehrand 4tAsh, or sacred fire of the fire-temples. * Reading pavan instead of bar4 (see p. 176, note 5).
31 Reading may4-i afsardtntdd tAftand instead of the seemingly unmeaning mayé4 asardinid6 4ftand of the MS, 8 The Verehrand 4tAsh, or sacred fire of the fire-temples. * Reading pavan instead of bar4 (see p. 176, note 5). * Or ‘sea’ (darfy4vd). This long-winded sentence is more involved and obscure in the original than in the translation, 186 APPENDIX TO THE BUNDAHIS. 8. And in the beginning of the creation’ the whole earth was delivered over into the guardianship of the sublime Frébak fire, the mighty Gdsnasp fire, and the beneficial Barzin-Mitré fire 2, whzch are like priest, warrior, and husbandman. 9. The place of the fire Frébak was formed om the Gadman-hémand (‘glorious’) mountain in Khvdrizem’, the fire Gdsnasp was on the Asnavand mountain in Atar6-patak4n, and the fire Birzin-Mitré on the Révand mountain which is in the Ridge of Vist4sp, and its material manifestation in the world was the most complete. 10. In the reign of Héshang‘, when men were continually going forth to the other regions (késhvar) on the ox Srfvé®, one night, half-way, while admiring the fires, the fire-stands which were prepared in three places on the back of the ox, avd in which the fire was, fell into the sea, and the substance of that one great fire whch was manifest, is divided into three, and they established z¢ on the three fire-stands, and it became itself three glories whose lodgments are in the Frébak fire, the Gisnasp fire, and the Barztn-Mitré *. 1 Literally, ‘ creature.’ 3 The epithets of these three sacred fires are, respectively, varg4n, tagtké, and pfir-sQid6 in Pahlavi. ® See Bund. XVII, 5, 7, 8. ‘ Bund. XVII, 4 says, ‘in the reign of Takhmérup,’ his successor. 5 Sarsaok or Srisaok in the Bundahis. * The remainder of ‘the sayings of Z4d-sparam, about the meeting of the beneficent spirit and the evil spirit,’ have no special reference to the Bundahis. They treat of the following matters :— The coming of the religion, beginning in the time of Frésty4év and M4nfistihar, with an anecdote of K4f-Qs and the hero Srit6 (Av. Thrita). The manifestation of the glory of Zaratist SELECTIONS OF ZAD-SPARAM, XI, 8-10. 187
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.
123. Among birds two were produced of a different character from the rest, and those are the griffon bird and the bat, which have teeth zz the mouth, avd suckle ther young with animal milk from the teat. 24. This is the fifth contest, as to animals. CuaprTer X, 1. As he (Aharman) came sixthly #o Gayémard there was arrayed against /zm, with Gayémard, the 1 This appears to be the meaning here of amat zak garsaké, but the whole sentence is a fair sample of D4d-sparam’s most involved style of writing. By feeding the black musk animal with snakes the effect of a snake-bite, experienced by the feeder, is supposed to be neutralized. SELECTIONS OF ZAD-SPARAM, IX, 20-X, 5. 183 pure propitious liturgy (mansarspend), as heard from Gayémard; and Atharmazd, in pure meditation, considered that which is good and righteousness as destruction of the fiend (draig6). 2. And when he (Gdyémard) passed away eight kinds of mineral of a metallic character arose from zs various members; they are gold, silver, iron, brass, tin, lead, quicksilver (€vginak6), and adamant; and on account of the perfection of gold it is produced from the life and seed. 3. Spendarmad received the gold of the dead G4éydémard?, and it was forty years in the earth. 4. At the end of the forty years, zz the manner of a Rivaslant, Mashya and Mashyét? came up, and, one joined to the other, were of like stature and mutually adapted’; and its middle, on which a glory came, through their like stature‘, was such that it was not clear which is the male and which the female, and which is the one with the glory which Atharmazd created. 5. This is that glory for which man is, indeed, created, as it is thus said in revela- 1 Compare Bund. XV, 1. * The MS. has Mash&t Mash4yé, but see Bund. XV, 6. The Avesta forms were probably mashya mashy di (or mashyé6), which are regular nominatives dual, masculine and feminine, of mashya, ‘mortal,’ and indicate that they were usually coupled together in some part of the Avesta which is no longer extant. PAzand writers have found it easy to read Mashyanf instead of Mashyédf. 5 Reading ham-basnd ham-dakhik, but whether this is more likely to be the original reading than the ham-badisn va hamdasak of Bund. XV, 2, is doubtful. The last epithet here might also be read ham-sabik, ‘having the same shirt,’ but this is an improbable meaning. * It is evident that ham-bandisnth, ‘mutual connection,’ in accordance with Bund. XV, 3, would be preferable to the hambasndth, ‘like stature,’ of this text. 184 APPENDIX TO THE BUNDAHIS. tion: ‘Which existed before, the glory’ or the body?’ And Adharmazd spoke thus: ‘The glory was created by me before ; afterwards, for him who is created, the glory is given a body so that it may produce activity, and its body is created only for activity. 6. And, afterwards, they changed from the shape of a plant into the shape of man?, ad the glory went spiritually into them. CuartTer XI.
26. And, afterwards, they changed from the shape of a plant into the shape of man?, ad the glory went spiritually into them. CuartTer XI. 1. As he (Aharman) came seventhly to fire, which was all together agaznst him, the fire separated into five kinds*, which are called the Propitious, the Good diffuser, the Adrv4ztst, the VAzist, azd the Supremely-denefiteng. 2. And it produced the Propitious fire itself in heaven (garédm4n); its manifestation is in the fire which is burning on the earth, and its propitiousness is this, that all the kinds are of its nature. 3. Zhe Good diffuser is that which is in men and animals‘, and its business comsists in the digestion of the food, the sleeping of the 1 The old word nismé, ‘soul’ (see Bund. XV, 3, 4), has become corrupted here (by the omission of the initial stroke) into gadman, ‘glory.’ This corruption may be due either to Dad-sparam not understanding the word (in which case the Bundahis must have been an old book in his time), or else to some later copyist confounding the old word for ‘soul’ with the better-known ‘glory’ of the Iranian sovereigns. * Bund. XV, 5. § Bund. XVII, 1. Three of the Avesta names are here translated, the first two being the Spénist and Vohu-fryaén, which are the fifth and second in the Bundahis, and the fifth being the Berezisavang, which is the first in the Bundahis. * See Bund. XVII, 2. SELECTIONS OF ZAD-SPARAM, X, 6-XI, 7. 185 body, aad the brightening of the eyes. 4. The A frvaztst is that which is in plants, in whose seed z¢ is formed, and its business comszs¢s in piercing the earth, warming the chilled water! and producing the qualities and fragrance of plants and blossoms therefrom, and elaborating the ripened produce into many fruits. 5. And the Vazist is that which has its motion in a cloud, and its business comszs¢s in destroying the atmospheric gloom and darkness, and making the thickness of the atmosphere fine and propitious in quality, sifting the hail, moderately warming the water which the cloud holds, and making sultry weather showery. 6. The Supremelybenefiting, like the sky, is that glory whose lodgment is in the Behrd4m fire?, as the master of the house is over the house, axa whose propitious power arises from the growing brightness of the fire, the blazing forth in* the purity of the place, the praise of God (yazd4n$), and the practice of good works. 7. And its business is ¢haé it struggles with the spiritual fiend, it watches the forms of the witches—who walk up from the river‘, wear woven clothing, disturb the luminaries by the concealment of stench, avd by witchcraft injure the creatures— and the occurrences of destruction, burning, and celebration of witchcraft, especially at night; being an assistant of Srésh the righteous. 1 Reading may4-i afsardtntdd tAftand instead of the seemingly unmeaning mayé4 asardinid6 4ftand of the MS, 8 The Verehrand 4tAsh, or sacred fire of the fire-temples. * Reading pavan instead of bar4 (see p. 176, note 5).
31 Reading may4-i afsardtntdd tAftand instead of the seemingly unmeaning mayé4 asardinid6 4ftand of the MS, 8 The Verehrand 4tAsh, or sacred fire of the fire-temples. * Reading pavan instead of bar4 (see p. 176, note 5). * Or ‘sea’ (darfy4vd). This long-winded sentence is more involved and obscure in the original than in the translation, 186 APPENDIX TO THE BUNDAHIS. 8. And in the beginning of the creation’ the whole earth was delivered over into the guardianship of the sublime Frébak fire, the mighty Gdsnasp fire, and the beneficial Barzin-Mitré fire 2, whzch are like priest, warrior, and husbandman. 9. The place of the fire Frébak was formed om the Gadman-hémand (‘glorious’) mountain in Khvdrizem’, the fire Gdsnasp was on the Asnavand mountain in Atar6-patak4n, and the fire Birzin-Mitré on the Révand mountain which is in the Ridge of Vist4sp, and its material manifestation in the world was the most complete. 10. In the reign of Héshang‘, when men were continually going forth to the other regions (késhvar) on the ox Srfvé®, one night, half-way, while admiring the fires, the fire-stands which were prepared in three places on the back of the ox, avd in which the fire was, fell into the sea, and the substance of that one great fire whch was manifest, is divided into three, and they established z¢ on the three fire-stands, and it became itself three glories whose lodgments are in the Frébak fire, the Gisnasp fire, and the Barztn-Mitré *. 1 Literally, ‘ creature.’ 3 The epithets of these three sacred fires are, respectively, varg4n, tagtké, and pfir-sQid6 in Pahlavi. ® See Bund. XVII, 5, 7, 8. ‘ Bund. XVII, 4 says, ‘in the reign of Takhmérup,’ his successor. 5 Sarsaok or Srisaok in the Bundahis. * The remainder of ‘the sayings of Z4d-sparam, about the meeting of the beneficent spirit and the evil spirit,’ have no special reference to the Bundahis. They treat of the following matters :— The coming of the religion, beginning in the time of Frésty4év and M4nfistihar, with an anecdote of K4f-Qs and the hero Srit6 (Av. Thrita). The manifestation of the glory of Zaratist SELECTIONS OF ZAD-SPARAM, XI, 8-10. 187
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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