Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Of the texts which follow the questions and answers the following are the principal :— Incantations for fever, &c.; indications afforded by natural marks on the body; about the hamistak4n (‘the ever-stationary,’ or neutral state of future existence) and the different grades in heaven; copy of an epistle! from Herbad MA4ndsfihar son of YOd4n-Yim?, which he addressed to the good people of Sirkan %, about the decisions pronounced by Herbad Z4d-sparam son of Yddan-Yim ; copy of a letter from Herbad MA4ndsfihar son of Yddan- Yim to his brother, Herbad Z4d-sparam, on the same subject, and replying to a letter of his written from Nivshapthar; copy of a notice by Herbad Mandskihar, son’ of Yidan-Yim and high-priest (rad) of Pars and Kirman, of the necessity of fifteenfold ablution on account of grievous sin, written and sealed in the third month A.y. 250 (A.D. 881); memoranda and writings called ‘Selections of Zad-sparam son of YOd4n-Yim,’ the first part treating of many of the same subjects as the Bundahis, together This long epistle contains one statement which is important in its bearing upon the age of certain Pahlavi writings. It states that Nishahpfhar was in the council of Anéshak-riibén Khisré, king of kings and son of Kavad, also that he was Mobad of Mobads and a commentator. Now this is the name of a commentator quoted in the Pahlavi Vend. III, 151, V, 112, VIII, 64, and very frequently in the Nfrangist&n ; it is also a title applied to Arda-Virf (see AV. J, 35). These facts seem to limit the age of the last revision of the Pahlavi Vendidad, and of the composition of the Pahlavi Nirangistén and Ard4-Virafnamak to the time of King Khfisré Néshirvan (a.p. 531-579). The statement depends, of course, upon the accuracy of a tradition three centuries old, as this epistle must have been written about a. p. 880. 3 Some Parsis read this name Géshnajam, others Yfid4n-dam. * Mr. Tehmuras Dinshawji thinks this is the place now called Sfrgan, about thirty parasangs south of Kirman, on the road to Bandar Abbis, which is no doubt the case. INTRODUCTION, xl vii with legends regarding Zaratdst and his family ; the second part about the formation of men out of body, life, and soul; and the third part about the details of the renovation of the universe. The last part of these Selections is incomplete in all known MSS., and is followed by some fragments of a further series of questions and answers regarding the omniscient wisdom, the evil spirit, Kangdez, the enclosure formed by Yim, &c.
2The last part of these Selections is incomplete in all known MSS., and is followed by some fragments of a further series of questions and answers regarding the omniscient wisdom, the evil spirit, Kangdez, the enclosure formed by Yim, &c. A translation of so much of the Selections of Z4d-sparam as treats of the same subjects as the Bundahis, has been added as an appendix to the translation of that work in this volume, because the language used in these Selections seems to have an important bearing upon the question of the age of the Bundahis. The time when the Selections themselves were written is fixed with considerable precision by the date (A. D. 881), when their author's brother, Mandskihar, issued his public notice, as mentioned above. But Zad-sparam uses, in many places, precisely the same words as those employed in the Bundahis, interspersed with much matter written in a more declamatory style; it is, therefore, evident that he had the Bundahis before him to quote from, and that work must consequently have been written either by one of his contemporaries, or by an older writer. So far the Selections merely confirm the information already obtained more directly from TD (see p. xxxviii); but the involved style of their language seems to prove more than this. In fact, in none of the text of the DAadistan-i Dinik and its accompaniments is there much of the simplicity of style and directness of purpose which are the chief characteristics of most of the language of the Bundahis. So far, therefore, as style can be considered a mark of age, rather than a mere personal peculiarity of a contemporary writer, the contrast between the straightforward language of the Bundahis and the laboured sentences of M4ndskihar and Z4d-sparam, sons of Yid4n-Yim, tends to prove that the bulk of the Bundahis was already an old work in their days, and was probably saved from oblivion through their writings or influence. That this original Bundahis or Zand- 4kas was an abridged translation of the Avcsta of the xl viii PAHLAVI TEXTS. Damdad Nask appears pretty evident from Z4d-sparam’s remarks in Chap. IX, 1, 16 of his Selections.
3That this original Bundahis or Zand- 4kas was an abridged translation of the Avcsta of the xl viii PAHLAVI TEXTS. Damdad Nask appears pretty evident from Z4d-sparam’s remarks in Chap. IX, 1, 16 of his Selections. The first part of these Selections consists of ‘sayings about the meeting of the beneficent and evil spirits,’ and the first portion of these ‘sayings’ (divided into eleven chapters in the translation) is chiefly a paraphrase of Chaps. I-XVII of the Bundahis (omitting Chaps. II, V, and XVI). It describes the original state of the two spirits, their meeting and covenant, with a paraphrase of the Ahdnavar formula; the production of the first creatures, including time; the incursion of the evil spirit and his temporary success in deranging the creation, with the reason why he was unable to destroy the primitive man for thirty years ; followed by the seven contests he carried on with the sky, water, earth, plants, animals, man, and fire, respectively, detailing how each of these creations was modified in consequence of the incursion of the evil spirit. In the account of the first of these contests the Pahlavi translation of one stanza in the Gathas is quoted verbatim, showing that the same Pahlavi version of the Yasna was used in the ninth century as now exists. The remainder of these ‘sayings,’ having no particular connection with the Bundahis, has not been translated. With regard to the Pahlavi text of the Selections, the present translator has been compelled to rely upon a single manuscript of the D4distén-i Dinik, brought by Westergaard from Kirman’ in 1843, and now No. 35 of the collection of Ayesta and Pahlavi MSS. in the University Library at Kopenhagen; it may, therefore, be called K35. This MS. is incomplete, having lost nearly one-third of its original bulk, but still contains 181 folios of large octavo size, written fifteen to seventeen lines to the page; the first seventy-one folios of the work have been lost, and about thirty-five folios are also missing from the end; but the whole of the ninetytwo questions and answers, together with one-third of the 1 That is, so far as the late Professor Westergaard could remember in 1878, when he kindly lent me the MS. for collation with my copy of the text, already obtained from more recent MSS. in Bombay, the best of which turned out to be a copy of K35. INTRODUCTION. xlix
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.
1Of the texts which follow the questions and answers the following are the principal :— Incantations for fever, &c.; indications afforded by natural marks on the body; about the hamistak4n (‘the ever-stationary,’ or neutral state of future existence) and the different grades in heaven; copy of an epistle! from Herbad MA4ndsfihar son of YOd4n-Yim?, which he addressed to the good people of Sirkan %, about the decisions pronounced by Herbad Z4d-sparam son of Yddan-Yim ; copy of a letter from Herbad MA4ndsfihar son of Yddan- Yim to his brother, Herbad Z4d-sparam, on the same subject, and replying to a letter of his written from Nivshapthar; copy of a notice by Herbad Mandskihar, son’ of Yidan-Yim and high-priest (rad) of Pars and Kirman, of the necessity of fifteenfold ablution on account of grievous sin, written and sealed in the third month A.y. 250 (A.D. 881); memoranda and writings called ‘Selections of Zad-sparam son of YOd4n-Yim,’ the first part treating of many of the same subjects as the Bundahis, together This long epistle contains one statement which is important in its bearing upon the age of certain Pahlavi writings. It states that Nishahpfhar was in the council of Anéshak-riibén Khisré, king of kings and son of Kavad, also that he was Mobad of Mobads and a commentator. Now this is the name of a commentator quoted in the Pahlavi Vend. III, 151, V, 112, VIII, 64, and very frequently in the Nfrangist&n ; it is also a title applied to Arda-Virf (see AV. J, 35). These facts seem to limit the age of the last revision of the Pahlavi Vendidad, and of the composition of the Pahlavi Nirangistén and Ard4-Virafnamak to the time of King Khfisré Néshirvan (a.p. 531-579). The statement depends, of course, upon the accuracy of a tradition three centuries old, as this epistle must have been written about a. p. 880. 3 Some Parsis read this name Géshnajam, others Yfid4n-dam. * Mr. Tehmuras Dinshawji thinks this is the place now called Sfrgan, about thirty parasangs south of Kirman, on the road to Bandar Abbis, which is no doubt the case. INTRODUCTION, xl vii with legends regarding Zaratdst and his family ; the second part about the formation of men out of body, life, and soul; and the third part about the details of the renovation of the universe. The last part of these Selections is incomplete in all known MSS., and is followed by some fragments of a further series of questions and answers regarding the omniscient wisdom, the evil spirit, Kangdez, the enclosure formed by Yim, &c.
2The last part of these Selections is incomplete in all known MSS., and is followed by some fragments of a further series of questions and answers regarding the omniscient wisdom, the evil spirit, Kangdez, the enclosure formed by Yim, &c. A translation of so much of the Selections of Z4d-sparam as treats of the same subjects as the Bundahis, has been added as an appendix to the translation of that work in this volume, because the language used in these Selections seems to have an important bearing upon the question of the age of the Bundahis. The time when the Selections themselves were written is fixed with considerable precision by the date (A. D. 881), when their author's brother, Mandskihar, issued his public notice, as mentioned above. But Zad-sparam uses, in many places, precisely the same words as those employed in the Bundahis, interspersed with much matter written in a more declamatory style; it is, therefore, evident that he had the Bundahis before him to quote from, and that work must consequently have been written either by one of his contemporaries, or by an older writer. So far the Selections merely confirm the information already obtained more directly from TD (see p. xxxviii); but the involved style of their language seems to prove more than this. In fact, in none of the text of the DAadistan-i Dinik and its accompaniments is there much of the simplicity of style and directness of purpose which are the chief characteristics of most of the language of the Bundahis. So far, therefore, as style can be considered a mark of age, rather than a mere personal peculiarity of a contemporary writer, the contrast between the straightforward language of the Bundahis and the laboured sentences of M4ndskihar and Z4d-sparam, sons of Yid4n-Yim, tends to prove that the bulk of the Bundahis was already an old work in their days, and was probably saved from oblivion through their writings or influence. That this original Bundahis or Zand- 4kas was an abridged translation of the Avcsta of the xl viii PAHLAVI TEXTS. Damdad Nask appears pretty evident from Z4d-sparam’s remarks in Chap. IX, 1, 16 of his Selections.
3That this original Bundahis or Zand- 4kas was an abridged translation of the Avcsta of the xl viii PAHLAVI TEXTS. Damdad Nask appears pretty evident from Z4d-sparam’s remarks in Chap. IX, 1, 16 of his Selections. The first part of these Selections consists of ‘sayings about the meeting of the beneficent and evil spirits,’ and the first portion of these ‘sayings’ (divided into eleven chapters in the translation) is chiefly a paraphrase of Chaps. I-XVII of the Bundahis (omitting Chaps. II, V, and XVI). It describes the original state of the two spirits, their meeting and covenant, with a paraphrase of the Ahdnavar formula; the production of the first creatures, including time; the incursion of the evil spirit and his temporary success in deranging the creation, with the reason why he was unable to destroy the primitive man for thirty years ; followed by the seven contests he carried on with the sky, water, earth, plants, animals, man, and fire, respectively, detailing how each of these creations was modified in consequence of the incursion of the evil spirit. In the account of the first of these contests the Pahlavi translation of one stanza in the Gathas is quoted verbatim, showing that the same Pahlavi version of the Yasna was used in the ninth century as now exists. The remainder of these ‘sayings,’ having no particular connection with the Bundahis, has not been translated. With regard to the Pahlavi text of the Selections, the present translator has been compelled to rely upon a single manuscript of the D4distén-i Dinik, brought by Westergaard from Kirman’ in 1843, and now No. 35 of the collection of Ayesta and Pahlavi MSS. in the University Library at Kopenhagen; it may, therefore, be called K35. This MS. is incomplete, having lost nearly one-third of its original bulk, but still contains 181 folios of large octavo size, written fifteen to seventeen lines to the page; the first seventy-one folios of the work have been lost, and about thirty-five folios are also missing from the end; but the whole of the ninetytwo questions and answers, together with one-third of the 1 That is, so far as the late Professor Westergaard could remember in 1878, when he kindly lent me the MS. for collation with my copy of the text, already obtained from more recent MSS. in Bombay, the best of which turned out to be a copy of K35. INTRODUCTION. xlix
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.
No commentary for this page.