8 Paz. Khvarazm both here and in § 4.
* Av, Kaéhasta of Abin Vt. 49, Gos Yt. 18, 21, 22, Ashi Yt. 38, 41, Siréz. 9. The present Lake Urumiyah in Adarbigan, which is called Khegest, or Xegest, by “‘Hamdu-l-lah Mustafifi.
> Implying that the water is salt.
6 The Kdéndrasp mountain (see Chap. XII, 24). This lake is probably a small sheet of water on the mountains near Meshhed.
7 Evidently a punning etymology of the name of this lake.
86 BUNDAHIS.
ing liberality is produced. 4. Regarding Lake Khva-
rizem! it says that excellent benefit is produced
from it, ¢ha¢ zs, Arshisang? the rich in wealth, the
well-portioned w7/i abounding pleasure. 5. Lake
Frazdan® is in Sagastan ; they say, where a generous
man, who zs righteous, throws anything into it, it
receives 7¢; when not righteous, it throws z¢ out
again; its source also is connected with the wide-
formed ocean. 6, Lake Zarinmand is in Hamadan‘.
7. Regarding Lake Asvast it is declared thet the
undefiled® water which it contains is always con-
stantly flowing into the sea, so bright and copious °
that oxe might say that the sun had come into it and
looked at Lake Asvast, into that water which is
requisite for restoring the dead in the renovation
of the universe. 8. Lake Husru? is within fifty ®
' The province of Khvarizem was between the Aral and Cas- pian, along the ancient course of the Oxus (see Chap. XVII, 5). This lake has been identified with the Aral.
* Av. ashis vanguhi, ‘ good rectitude,’ personified as a female angel whose praises are celebrated in the Ashi Yast; in later times she has been considered as the angel dispensing wealth and possessions. She is also called Ard (Av. areta, which is synony- mous with asha), see Chap. XXVII, 24.
* The ‘Frazdanava water’ of Abén Yt. ro8 and Farhang-i Oim- khadaik, p. 17. Justi identifies it with the Ab-istadah (‘standing water’) lake, south of Ghaznt. It is here represented as a salt lake.
* K2o adds, ‘they say.’ This lake cannot be the spring Zarin- mand of Chap. XX, 34.
* Paz. avnasti transcribed into Pahlavi is avinastag, ‘unspoiled,’ the equivalent of Av. andhita in Yas. LXIV, 1, 16, Visp. I, 18.
* K2o has ‘glorious’ as a gloss to ‘copious.’
" The Ay. Haosravangha of Siroz. 9, ‘the lake which is named Husravau’ of Zamydd Yt. 56. It may be either Lake Van or Lake Sevan, which are nearly equidistant from Lake Urumiyah.
* M6 has ‘ four leagues.’
CHAPTER XXII, 4—XXIII, 3. 87
leagues (parasang) of Lake Xéfast. 9. Lake (or,
rather, Gulf) Satavés' is that a/ready written adbou/,
between the wide-formed ocean and the Patik. tro.
It is said that in Kamindan is an abyss (zafar),
from which everything they throw in always comes
back, and it wz// not receive it unless alive (ganvar);
when they throw a living creature into it, it carries
7¢ down; men say that a fountain from hell is in it.
11. Lake Urvis is on Hagar the lofty*.
—_—_—_— —— a - — Se om
Cuarrek XXIII.
1. On the nature of the ape avd the bear they
say, that Yim, when reason (nism6) departed from
him *, for fear of the demons took a demoness as
wife, and gave Yimak, who was /zs sister, to a
demon as wife; and from them have originated
the tailed ape and bear and other species of
degeneracy.
2. This, too, they say, that in the reign of Az-i
Dahak* a young woman was admitted to a demon,
and a young man was admitted to a witch (parik),
and on seeing them they had intercourse; owing to
that one intercourse the black-skinned negro arose
from them. 3. When Frédtin® came to them they
fled from the country of Iran, avd settled upon the
sea-coast ; now, /Arouwgh the invasion of the Arabs,
they are again diffused through the country of Iran.
1 See Chap. XIII, 9-13.
2 See Chaps. AIT, 5, AILIT, 4.
> See Chap. XXALV, 4. This is the Jamshéd of the Shih- nimah. Perhaps for ‘reason’ we should read ‘ glory.’
7 Ce NADS. okokoul, Oy dakekd ¥ 5 Be
5 See Chap, ANNAIY, 6.
88 BUNDAHIS.
CnuarTrer. XXIV.
1. On the chieftainship of men and animals axd
every single thing it says in revelation, that first of
the human species Gayémard was produced, brilliant
and white, with eyes which looked out for the great
one, him who was here the Zaratistrétim (chief
high-priest); the chieftainship of all things was from
Zaratist!. 2. The white ass-goat *, which holds z¢s
head down, is the chief of goats, the first of those
species created*, 3. The black sheep which is fat
and white-jawed is the chief of sheep; it was the
first of those species created*. 4. The camel with
white-haired knees azd two humps is the chief of
camels. 5. First the black-haired ox with yellow
knees was created; he is the chief of oxen. 6.
First the dazzling white (artis) horse, with yellow
ears, glossy hair, axd white eyes, was produced; he
is the chief of horses. 7. The white, cat-footed *
ass is the chief of asses. 8. First of dogs the fair
(artis) dog with yellow hair was produced; he is the
chief of dogs. 9. The hare was produced brown
' So in all MSS., but by reading mfin, ‘who,’ instead of min, ‘from,’ we should have, ‘him who was here the chief high-priest and chieftainship of all things, who was Zarattst.’ The Pahlavi Visp. I, 1, gives the following list of chiefs: ‘ The chief of spirits is Afiharmazd, the chief of worldly existences is Zaratiist, the chief of water-creatures is the Kar-fish, the chief of /amd-animals is the ermine, the chief of flying-creatures is the Karsipt, the chief of the wide-travellers is the ..., the chief of those suitable for grazing is the ass-goat.’
* See Chap. XIV, 14.
* It is doubtful whether the phrase, ‘the first of those species created, belongs to this sentence or the following one.
* Or, ‘cat-legged,’
Chapter Xxiv, 1-17. 89
? The Simurgh (see § 29 and Chap. NIV, 11, 23, 24). In Mkh. LNII, 37-39, it is mentioned as follows: ‘ And Sinamrt’s resting- place is on the tree which is opposed to harm, of all seeds; and always when he rises aloft a thousand twigs will shoot forth from that tree ; and when he alights he will break off the thousand twigs, and he sheds their seed therefrom.’
2 See Chap. XIX, 16. In § 29 Aamrés is said to be the chief.
* See Chaps. XIV, 12, 26, AVIII, 3-6.
* See Chap. AX, 13.
eB See Chap. AX, 32.
®° The MSS. have ‘in Balkh’ instead of ‘on the banks.’
7 The arfis-i razur is the Av. spactitem razurem of Rim Vian
* See Chap. AII, 5.
* pee Chap. U,:7.
gO 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* plants. 21. The sum-
mer vetch, which they also call ‘pag’ (gavirs), is
the chief of small-seeded grains’, 22. The Kistik
(sacred thread-girdle) is the chief of clothes. 23.
The Bazdyvana® 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 Adhar-
mazd 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
Arédvivstr is worth the whole water of the sky and
earth of Khvaniras®, except the Arag river’®, created
by Atharmazd. 27. Of trees the myrtle anxd date,
* The meaning of Paz. gobara is doubtful, but it is here taken as standing for Pahl. gSbalan, equivalent to the plural of Pers. g 651 or kOl,‘areservoir ;’ Satavés being a specially ‘ watery’ con- stellation (see Tistar Yt. 0). Justi traces gobardn to Av. gufra, and translates it by ‘protecting s/ars,’
? Paz. khvad and bafaga evidently stand for Pahl. hfid (Av. huta) and bezashk.
* Compare Av, as-ddnuniim-fa yavananim (Tistar Yt. 29).
* Paz. abakaga stands for Pahl. abezashk.
* Compare Av. kasu-danunim-Aa vastranim (Tistar Yt. 29).
* Justi identifies this with Lake Van, but perhaps Lake Sevan may be meant.
* Or, ‘its value is water.” IK20 omits the word ‘ water,’
* Reading ham instead of ham4k, ‘all.’
* See Chap. XI, 2-6.
10 See Chap. XX, 8,
CHAPTER XXIV, 18—Xxv, 3. g!
nm i ie nr = = . =
on which mode/, it is said, trees were formed, are
worth all the trees of Khvaniras, except the Gdkard
tree’ with which they restore the dead.
28. Of mountains Mount Aparsén’s beginning is
m Sagastan axd end in Khigistan, some say 7¢ 7s all
the mountains of Pars, avd is chief of all mountains
except Albirz. 29. Of birds A’amrés? is chief, who
is worth all the birds in Khvaniras, except the grif-
fon 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 azd afterwards the night, for first
the day goes off, azd then the night comes on *.
3. And from the season (gas) of Médédk-shém’,
1 See Chap. XVIII, 1-4.
2 See Chap. XIX, 15, where it is written Xamrés. This § is at variance with § 11, which gives the chieftainship to Karsipt.
° That is, ‘on the perzods for observance of religious duties.’
* The Jewish and Muhammadan practice is just the contrary.
5 The Av. maidhy6-shema of Yas. I, 27, II, 36, III, 41, pic Ree ee ae de Afringan Gahanbar 2, 8. It is the second season-festival, held on the five days ending with the rosth day of the Parsi year, which formerly corresponded approximately to mid- summer, according to the Bundahis, Later writings assert that it commemorates the creation of water.
92 3UNDAHIS.
which is the auspicious! day Khir 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 Kabfsah 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 Firiiz, 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 trans- lated 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 ‘ in- clusive.’ Dastur Edalji reads the word vehigaki or vehigak; _Néryosang has vahega; Mulla Firdiz reads naifakik in the Bun- dahis, but véhigakik in the Dinkard, where the word also occurs ; Justi has naifakik. 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 connection with dates or periods of time, and must be some epithet of a very general character, not only applicable to inter- calary periods, but also to New-year’s day and dates in general; something like the Arabic epithet mubd@rak, ‘fortunate,’ so com- monly used in Persian dates. Dastur Edalji compares it with Pers. bihrak or bihtarak, ‘intercalary month,’ which is probably a corrup- tion of it; and this suggests veh, ‘good,’ as one component of the epithet. The word may be read veh-yazaktk, ‘for reverencing the good,’ but as veh, ‘good,’ is an adjective, this would be an irregular form; a more probable reading is veh-fkakik, ‘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 vehifak, véhikak?{k, or véhif6; and epithets of similar forms in Pahlavi are applied by the writers of colophons to themselves, but these should be read vakhézak or nisivak, ‘lowly, abject.’
