Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XXXIII, ro, eee INTRODUCTION. xlili high-priest of Pars and Kirm4n in A. Y. 250 (A.D, 881). This date may, therefore, be taken as a very close approximation to the time at which the Bundahis probably assumed the form we find in TD; but that MS., having been written about 650 years later, can hardly have been copied direct from the original. Whether that original was merely a new edition of an older Pahlavi work, as may be suspected from the simplicity of its language, or whether it was first translated, for the most part, from the Avesta of the Damdad Nask, in the ninth century, we have no means of determining with certainty. Judging, however, from Chap. I, 1, the original Bundahis probably ended with the account of the resurrection (Chap. XXX), and the extra chapters, containing genealogical and chronological details (matters not mentioned in Chap. I, 1), together with all allusions to the Arabs, were probably added by the revising editor in the ninth century. The last, or chronological, chapter may even have been added at a later date. A Gugarti translation, or rather paraphrase, of the Bundahis was published in 1819 by Edal Darab Jamshéd JamAsp Asa, and a revised edition of it was published by Peshutan Rustam in 18771, In the preface to the latter edition it is stated that the translator made use of two MSS., one being a copy of a manuscript written in Iran in A.Y. 776 by Rustamji Meherwanji Margaban Sheheriar 2, and the other a MS. written in India by Dastar Jamshédji Jamaspji in a. y. 11393. It is also mentioned that he was four years at work upon his translation. The editor of the new edition states that he has laboured to ! Bundehes ketab, ine dunia-ni awal-thi te 4kher sudhi pedaes-ni sahruat-ni hakikat ; bigi-var sudh4rine skapAwan4r, Peshutan bin Rustam; Mumbai, 1877. ? There is no doubt whatever that the writer of the preface is referring to M6, although his description is incorrect. M6 was written at Bhrok in India 4.¥. 766 by Pésh6tan Ram KAmdfn Shaharyar Néryésang Shahmard Shaharyar Bahram Afdirmazdy&r Ramyar; but some portion of it (probably not the Bundahis) was copied from a MS. written a. y. 618 (a.p. 1249) by Rastam Mihirap4n Marzapan Dahisn-ayar, who must be the copyist mentioned in the preface to the Gugarati translation. * This is probably the copy derived from M6, and mentioned in p. xxx as being now in the library of Dastdr JamAspji Minochiharji, xliv PAHLAVI TEXTS. improve the work by collecting all the further information he could find, qn the various subjects, in many other Pahlavi works. The result of all this labour is not so much a mere translation of the Bundahis, as a larger work upon the same subject, or a paraphrase more methodically arranged, as may be seen from the following summary of its contents :—
2The result of all this labour is not so much a mere translation of the Bundahis, as a larger work upon the same subject, or a paraphrase more methodically arranged, as may be seen from the following summary of its contents :— The headings of the fifty-nine chapters, which form the first part of the work, are:—Ahuramazd’s covenant, account of the sky, of the first twelve things created, of Mount Alborg, of the twelve signs of the zodiac, of the stars, of the soul, of the first practices adopted by the creatures of the evil spirit Ahereman, of Ahereman’s first breaking into the sky, of Ahereman’s coming upon the primeval ox, of Ahereman’s arrival in the fire, of Ahereman’s coming upon Gaiomard, of the coming of Ahuramazd and Ahereman upon Gaiomard at the time of his creation, of the lustre residing in both spirits; further account of the arrangement of the sky, another account of all the mountains, of depressions for water, of great and small rivers, of the eighteen rivers of fresh water, of the seven external and seven internal liquids in the bodies of men, of the period in which water falling on the earth arrives at its destination, of the three spiritual rivers, of the star Tehestar’s destroying the noxious creatures which Ahereman had distributed over the earth, of the prophet Zarathost’s asking the creator Ahuramazd how long these noxious creatures will remain in the latter millenniums, of driving the poison of the noxious creatures out of the earth, of the divisions of the land, of the creator Ahuramazd’s placing valiant stars as club-bearers over the heads of the demons, of all the things produced by the passing away of the primeval ox, of the 282 species of beasts and birds, of the bird named Kamros, of the bird named Karsapad and the hollow of Vargamkard, of the birds who are enemies opposed to the demons and fiends, of the bitter and sweet plants among the fifty-five kinds of grain and twelve kinds of herbs, of the flowers of the thirty days, of the revolution of the sun and moon and stars, and how INTRODUCTION. xlv
3xlv night falls, and how the day becomes light, of the seven regions of the earth, of depressions, of the creatures of the sea, of the flow and ebb of the tide, of the three-legged ass, of the Gahambars, of Rapithvan, of the revolution of the seasons, of the production of mankind from the passing away of Gaiomard, of the production of offspring from the seed of men, of all fires, of all the clever work produced in the reign of King Jamshed and the production of the ape and bear, of the production of the Abyssinian and negro from Zohak, of the splendour and glory of King Jamshed, of the soul of Kersdsp, of Kersdsp’s soul being the first to rise, of the names of the prophet Zarathost’s pedigree, of his going out into the world, of his children, of the orders given by Ahereman to the demons when the creator Ahuramazd created the creatures, of the weeping and raging of the evil spirit Ahereman, of the weeping of the demon of Wrath in the presence of Ahereman when the prophet Zarathost brought the religion, of the computation of twelve thousand years. The headings of the thirteen chapters, which form the second part, are: — Account of the last millenniums, of the appearance of Hosedar-bAmi, of his going out into the world, of the appearance of Hosedar-mah, of Sosios, of the fifty-seven years, of giving the light of the sun to men on the day of the resurrection, of the rising again of the whole of mankind on that day, of the resurrection, of the means of resurrection, of the annihilation of the evil spirit Ahereman and the demons and fiends on the day of resurrection, of the creator Ahuramazd’s making the earth and sky one after the resurrection, of the proceedings of all creatures after the resurrection. The third part contains an abstract of the contents of the hundred chapters of the Sad-dar Bundahis, and concludes with an account of the ceremonial formula practised when tying the kusti or sacred thread-girdle. xlvi PAHLAVI TEXTS. 4. THE SELECTIONS OF ZAD-SPARAM. In some manuscripts of the Dadistan-i Dinik the ninetytwo questions and answers, which usually go by that name, are preceded and followed by Pahlavi texts which are each nearly equal in extent to the questions and answers, and treat of a variety of subjects, somewhat in the manner of a Rivayat. Of the texts which follow the questions and answers the following are the principal :—
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.
1XXXIII, ro, eee INTRODUCTION. xlili high-priest of Pars and Kirm4n in A. Y. 250 (A.D, 881). This date may, therefore, be taken as a very close approximation to the time at which the Bundahis probably assumed the form we find in TD; but that MS., having been written about 650 years later, can hardly have been copied direct from the original. Whether that original was merely a new edition of an older Pahlavi work, as may be suspected from the simplicity of its language, or whether it was first translated, for the most part, from the Avesta of the Damdad Nask, in the ninth century, we have no means of determining with certainty. Judging, however, from Chap. I, 1, the original Bundahis probably ended with the account of the resurrection (Chap. XXX), and the extra chapters, containing genealogical and chronological details (matters not mentioned in Chap. I, 1), together with all allusions to the Arabs, were probably added by the revising editor in the ninth century. The last, or chronological, chapter may even have been added at a later date. A Gugarti translation, or rather paraphrase, of the Bundahis was published in 1819 by Edal Darab Jamshéd JamAsp Asa, and a revised edition of it was published by Peshutan Rustam in 18771, In the preface to the latter edition it is stated that the translator made use of two MSS., one being a copy of a manuscript written in Iran in A.Y. 776 by Rustamji Meherwanji Margaban Sheheriar 2, and the other a MS. written in India by Dastar Jamshédji Jamaspji in a. y. 11393. It is also mentioned that he was four years at work upon his translation. The editor of the new edition states that he has laboured to ! Bundehes ketab, ine dunia-ni awal-thi te 4kher sudhi pedaes-ni sahruat-ni hakikat ; bigi-var sudh4rine skapAwan4r, Peshutan bin Rustam; Mumbai, 1877. ? There is no doubt whatever that the writer of the preface is referring to M6, although his description is incorrect. M6 was written at Bhrok in India 4.¥. 766 by Pésh6tan Ram KAmdfn Shaharyar Néryésang Shahmard Shaharyar Bahram Afdirmazdy&r Ramyar; but some portion of it (probably not the Bundahis) was copied from a MS. written a. y. 618 (a.p. 1249) by Rastam Mihirap4n Marzapan Dahisn-ayar, who must be the copyist mentioned in the preface to the Gugarati translation. * This is probably the copy derived from M6, and mentioned in p. xxx as being now in the library of Dastdr JamAspji Minochiharji, xliv PAHLAVI TEXTS. improve the work by collecting all the further information he could find, qn the various subjects, in many other Pahlavi works. The result of all this labour is not so much a mere translation of the Bundahis, as a larger work upon the same subject, or a paraphrase more methodically arranged, as may be seen from the following summary of its contents :—
2The result of all this labour is not so much a mere translation of the Bundahis, as a larger work upon the same subject, or a paraphrase more methodically arranged, as may be seen from the following summary of its contents :— The headings of the fifty-nine chapters, which form the first part of the work, are:—Ahuramazd’s covenant, account of the sky, of the first twelve things created, of Mount Alborg, of the twelve signs of the zodiac, of the stars, of the soul, of the first practices adopted by the creatures of the evil spirit Ahereman, of Ahereman’s first breaking into the sky, of Ahereman’s coming upon the primeval ox, of Ahereman’s arrival in the fire, of Ahereman’s coming upon Gaiomard, of the coming of Ahuramazd and Ahereman upon Gaiomard at the time of his creation, of the lustre residing in both spirits; further account of the arrangement of the sky, another account of all the mountains, of depressions for water, of great and small rivers, of the eighteen rivers of fresh water, of the seven external and seven internal liquids in the bodies of men, of the period in which water falling on the earth arrives at its destination, of the three spiritual rivers, of the star Tehestar’s destroying the noxious creatures which Ahereman had distributed over the earth, of the prophet Zarathost’s asking the creator Ahuramazd how long these noxious creatures will remain in the latter millenniums, of driving the poison of the noxious creatures out of the earth, of the divisions of the land, of the creator Ahuramazd’s placing valiant stars as club-bearers over the heads of the demons, of all the things produced by the passing away of the primeval ox, of the 282 species of beasts and birds, of the bird named Kamros, of the bird named Karsapad and the hollow of Vargamkard, of the birds who are enemies opposed to the demons and fiends, of the bitter and sweet plants among the fifty-five kinds of grain and twelve kinds of herbs, of the flowers of the thirty days, of the revolution of the sun and moon and stars, and how INTRODUCTION. xlv
3xlv night falls, and how the day becomes light, of the seven regions of the earth, of depressions, of the creatures of the sea, of the flow and ebb of the tide, of the three-legged ass, of the Gahambars, of Rapithvan, of the revolution of the seasons, of the production of mankind from the passing away of Gaiomard, of the production of offspring from the seed of men, of all fires, of all the clever work produced in the reign of King Jamshed and the production of the ape and bear, of the production of the Abyssinian and negro from Zohak, of the splendour and glory of King Jamshed, of the soul of Kersdsp, of Kersdsp’s soul being the first to rise, of the names of the prophet Zarathost’s pedigree, of his going out into the world, of his children, of the orders given by Ahereman to the demons when the creator Ahuramazd created the creatures, of the weeping and raging of the evil spirit Ahereman, of the weeping of the demon of Wrath in the presence of Ahereman when the prophet Zarathost brought the religion, of the computation of twelve thousand years. The headings of the thirteen chapters, which form the second part, are: — Account of the last millenniums, of the appearance of Hosedar-bAmi, of his going out into the world, of the appearance of Hosedar-mah, of Sosios, of the fifty-seven years, of giving the light of the sun to men on the day of the resurrection, of the rising again of the whole of mankind on that day, of the resurrection, of the means of resurrection, of the annihilation of the evil spirit Ahereman and the demons and fiends on the day of resurrection, of the creator Ahuramazd’s making the earth and sky one after the resurrection, of the proceedings of all creatures after the resurrection. The third part contains an abstract of the contents of the hundred chapters of the Sad-dar Bundahis, and concludes with an account of the ceremonial formula practised when tying the kusti or sacred thread-girdle. xlvi PAHLAVI TEXTS. 4. THE SELECTIONS OF ZAD-SPARAM. In some manuscripts of the Dadistan-i Dinik the ninetytwo questions and answers, which usually go by that name, are preceded and followed by Pahlavi texts which are each nearly equal in extent to the questions and answers, and treat of a variety of subjects, somewhat in the manner of a Rivayat. Of the texts which follow the questions and answers the following are the principal :—
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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