Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1ast-hémand, ‘ material;’ atiséfrid, ‘ propitiation, offering ;’ bagh6é-bakht6, ‘divine providence ;’ baresém, ‘sacred twigs or twig-bundle;’ EE INTRODUCTION. I xxiii baresé6mdA4n, ‘twig stand;’? dakhmak (Huz. khaz4n), ‘depository for the dead ;’ dasht4nist4n, ‘place for menstruation;’ din6, ‘religion, revelation, religious rites ;’ drayAn-giyisnih, ‘unseasonable chatter;’ drevand, ‘wicked ;’ dr6n6, ‘sacred cake;’ drig, ‘fiend;’ frashakard, ‘renovation of the universe;’ fravahar, ‘guardian spirit ;’ fravardik4n, ‘days devoted to the guardian spirits ;’ ganrak maindk, ‘evil spirit;’ garzisn, ‘confession of sin;’ gas, ‘period of the day, time;’ ga4s4nb4r, ‘seasonfestival ;’ gasn6, ‘feast ;’ gas-dak (Av. gaus hudhau), ‘meat-offering, sacred butter ;’ gavid-rastak4n, ‘the heterodox;’ giv (Av. g4us givya), ‘sacred milk ;’? géméz, ‘bull’s urine ;’ hamémél, ‘accuser ;” hamréd, ‘direct pollution, contagion ;’ hazdrak, ‘millennium ;’ hikhar, ‘bodily refuse ;? k4r, ‘duty;’ késhvar, ‘region;’ khayebit, ‘destroyer ;’ khrafstar, ‘noxious creature ;’ khvét fik-das, ‘next-of-kin marriage ;’ kirfak, ‘good works;’ kdstik, ‘sacred thread-girdle ;?. magh, ‘stone ablution-seat ;’ maindk, ‘spirit ;’ marg-arg4n, ‘worthy of death, mortal sin;’ myazd, ‘feast, sacred feast ;’ nas4i, ‘corpse, dead matter ;’ nasai katak, ‘corpse chamber ;’ nirang, ‘religious formula, ritual ;’ nfrangistAn, ‘code of religious formulas ;’ niy4yisn, ‘salutation;’ paddm, ‘mouth-veil;’ padiyavih, ‘ablution, ceremonial ablution ;’ pAahldm ahvaAn, ‘best existence;’ paitréd, ‘indirect pollution, infection ;’ parahém, ‘hém-juice;’ parik, ‘witch;’ patitith, ‘renunciation of sin;’ patiy4rak, ‘adversary ;’ péryédkéshih, ‘ primitive faith ;? rad, ‘chief, spiritual chief, primate, high-priest ;’ ristakhéz, ‘resurrection;? satdith, ‘the three nights;’ séda, ‘demon ;’ shapik, ‘sacred shirt ;’ shn4yisn, ‘ propitiation, gratification ;’ shniman, ‘dedication formula, propitiation ;’ spénadk maindk, ‘beneficent spirit ;’ tand-i pasind, ‘future existence ;’ tégisn, ‘retribution ;’ tér4-i khad O-d4d, ‘ primeval ox;’ v4g, ‘inward prayer;’ vigarisn, ‘atonement for sin;’ vishad-dObarisnih, ‘running about uncovered ;’ yasn6, ‘ritual ;’ yast, ‘prayers, ritual, form of prayer, worship, consecration ;’ yastan6, ‘to consecrate, solemnize, propitiate, reverence ;’ y4tdk, ‘wizard ;’ yazdan, ‘angels, sacred beings, celestial beings, God ;’ yazisn, [5] Ixxiv PAHLAVI TEXTS. ‘ceremonial, ceremony, sacred ceremony, ceremonial worship, worship, reverence, rites, prayer ;’ yédat6, ‘angel;’ zand, ‘commentary ;? zéhar or zér, ‘holy-water;° zot, ‘officiating priest.’
2‘ceremonial, ceremony, sacred ceremony, ceremonial worship, worship, reverence, rites, prayer ;’ yédat6, ‘angel;’ zand, ‘commentary ;? zéhar or zér, ‘holy-water;° zot, ‘officiating priest.’ With regard to the orthography of Pahlavi names and words, advantage has been taken of the system of transliteration adopted for this series of Translations of the Sacred Books of the East, by making use of italics for the purpose of distinguishing between certain Pahlavi letters which were probably pronounced very nearly alike. Thus, besides the usual letters | for v and § for z, the Pahlavi letter @ is often used to denote those same sounds which, in such cases, are represented by the italic letters v and gz. An extension of the same mode of distinction to the letters 1 and r would be desirable, but has not been attempted in this volume; these two letters are usually written 4), but in a few words they are represented by \ or by J, in which cases they would be better expressed by the italics 7and r. Some attempt has been made to adhere to one uniform orthography in such names as occur frequently, but as there is no such uniformity in the various languages and writings quoted, nor even in the same manuscript, some deviations can hardly be avoided. In conclusion it may be remarked that a translator of Pahlavi generally begins his career by undervaluing the correctness of Pahlavi texts and the literary ability of their authors, but he can hardly proceed far without finding abundant reason for altering his opinion of both. His depreciatory view of Pahlavi literature is generally due partly to want of knowledge, and partly to his trusting too much to the vile perversions of Pahlavi texts usually supplied by PAzand writers. But as his knowledge of Pahlavi increases he becomes better able to appreciate the literary merits of the texts. Ifthe reader should have already formed some such low estimate of the ability of Pahlavi writers, it may be hoped that these translations will afford him sufficient reason for changing his opinion ; if not, they will have signally failed in doing those writers justice. THE [5] BUNDAHIS OR ORIGINAL CREATION. OBSERVATIONS. 1. For all divisions into chapters and sections the translator is responsible, as the original text is written continuously, with very few stops marked. 2. Italics are used for any English words which are not expressed, or fully understood, in the original text, but are added to complete the sense of the translation. 3. Oriental words are usually ‘spaced.’ Italics occurring in them, or in names, are intended to represent certain peculiar Oriental letters. The italic consonants d, ”, v may be pronounced as in English; but g should be sounded like j, Av like wh, & like ch in ‘church,’ wn like ng, s like sh, g like French j. For further information, see ‘ Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East’ at the end of the volume.
3For further information, see ‘ Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East’ at the end of the volume. 4. In Pahlavi words all circumflexed vowels and any final 6 are expressed in the Pahlavi original, but all other vowels are merely understood. 5. In the translation, words in parentheses are merely explanatory of those which precede them. 6. Abbreviations used are:—Av. for Avesta. Dé&d. for Dadistan-i Dinik. Huz. for Huzvaris. Mkh. for Mainy6-i-khard, ed. West. Pahl. for Pahlavi. Pz. for Pazand. Pers. for Persian. Sans. for Sanskrit. Vend. for Vendid4d, ed. Spiegel. Visp. for Visparad, ed. Sp. Yas. for Yasna, ed. Sp. Yte for Yast, ed. Westergaard. 7. The manuscripts mentioned in the notes are :— K2o (about 500 years old), No. 20 in the University Library at Kopenhagen. Ka2ob (uncertain date), a fragment of the text, No. 20b in the same library. M6 (written a.p. 1397), No. 6 of the Haug Collection in the State Library at Munich. TD (written about a.p. 1530), belonging to Mobad Tehmuras Dinshawji Anklesaria at Bombay. BUNDAHIS. Cuapter I, o. In the name of the creator Aftharmazd. 1. The Zand-4k4s (‘Zand-knowing or traditioninformed’)}, which is first about Adharmazd’s original creation and the antagonism of the evil spirit®, and afterwards about the nature of the creatures from the original creation till the end, which is the future existence (tanfi-! pasind). 2. ‘As revealed by the religion of the Mazdayasnians,so“it is declared that Adharmazd is supreme in omniscience and goodness, 1 The Pézand and most of the modern Pahlavi manuscripts have, ‘From the Zand-4k4s,’ but the word min, ‘from,’ does not occur in the old manuscript Kzo, and is a modern addition to M6. From this opening sentence it would appear that the author of the work gave it the name Zand-&kés. * The Avesta Angra-mainyu, the spirit who causes adversity or anxiety (see Darmesteter’s Ormazd et Ahriman, pp. 92-95); the Pahlavi name is, most probably, merely a corrupt transliteration of the Avesta form, and may be read Ganrak-mafn6k, as the Avesta Spesta-mainyu, the spirit who causes prosperity, has become Spén4k-mafnék in Pahlavi. This latter spirit is represented by Aftharmazd himself in the Bundahis. The Pahlavi word for ‘spirit,’ which is read madénad by the Parsis, and has been pronounced minavad by some scholars and mfnéf by others, is probably a corruption of mafnék, as its Sasanian form was miné. If it were not for the extra medial letter in ganrak, and for the obvious partial transliteration of spén&k, it would be preferable to read gan4k, ‘smiting,’ and to derive it from a supposed verb gandan, ‘to smite’ (Av. ghna), as proposed by most Zendists. A Parsi would probably suggest gandan, ‘to stink.’ B2 4 BUNDAHIs.
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.
1ast-hémand, ‘ material;’ atiséfrid, ‘ propitiation, offering ;’ bagh6é-bakht6, ‘divine providence ;’ baresém, ‘sacred twigs or twig-bundle;’ EE INTRODUCTION. I xxiii baresé6mdA4n, ‘twig stand;’? dakhmak (Huz. khaz4n), ‘depository for the dead ;’ dasht4nist4n, ‘place for menstruation;’ din6, ‘religion, revelation, religious rites ;’ drayAn-giyisnih, ‘unseasonable chatter;’ drevand, ‘wicked ;’ dr6n6, ‘sacred cake;’ drig, ‘fiend;’ frashakard, ‘renovation of the universe;’ fravahar, ‘guardian spirit ;’ fravardik4n, ‘days devoted to the guardian spirits ;’ ganrak maindk, ‘evil spirit;’ garzisn, ‘confession of sin;’ gas, ‘period of the day, time;’ ga4s4nb4r, ‘seasonfestival ;’ gasn6, ‘feast ;’ gas-dak (Av. gaus hudhau), ‘meat-offering, sacred butter ;’ gavid-rastak4n, ‘the heterodox;’ giv (Av. g4us givya), ‘sacred milk ;’? géméz, ‘bull’s urine ;’ hamémél, ‘accuser ;” hamréd, ‘direct pollution, contagion ;’ hazdrak, ‘millennium ;’ hikhar, ‘bodily refuse ;? k4r, ‘duty;’ késhvar, ‘region;’ khayebit, ‘destroyer ;’ khrafstar, ‘noxious creature ;’ khvét fik-das, ‘next-of-kin marriage ;’ kirfak, ‘good works;’ kdstik, ‘sacred thread-girdle ;?. magh, ‘stone ablution-seat ;’ maindk, ‘spirit ;’ marg-arg4n, ‘worthy of death, mortal sin;’ myazd, ‘feast, sacred feast ;’ nas4i, ‘corpse, dead matter ;’ nasai katak, ‘corpse chamber ;’ nirang, ‘religious formula, ritual ;’ nfrangistAn, ‘code of religious formulas ;’ niy4yisn, ‘salutation;’ paddm, ‘mouth-veil;’ padiyavih, ‘ablution, ceremonial ablution ;’ pAahldm ahvaAn, ‘best existence;’ paitréd, ‘indirect pollution, infection ;’ parahém, ‘hém-juice;’ parik, ‘witch;’ patitith, ‘renunciation of sin;’ patiy4rak, ‘adversary ;’ péryédkéshih, ‘ primitive faith ;? rad, ‘chief, spiritual chief, primate, high-priest ;’ ristakhéz, ‘resurrection;? satdith, ‘the three nights;’ séda, ‘demon ;’ shapik, ‘sacred shirt ;’ shn4yisn, ‘ propitiation, gratification ;’ shniman, ‘dedication formula, propitiation ;’ spénadk maindk, ‘beneficent spirit ;’ tand-i pasind, ‘future existence ;’ tégisn, ‘retribution ;’ tér4-i khad O-d4d, ‘ primeval ox;’ v4g, ‘inward prayer;’ vigarisn, ‘atonement for sin;’ vishad-dObarisnih, ‘running about uncovered ;’ yasn6, ‘ritual ;’ yast, ‘prayers, ritual, form of prayer, worship, consecration ;’ yastan6, ‘to consecrate, solemnize, propitiate, reverence ;’ y4tdk, ‘wizard ;’ yazdan, ‘angels, sacred beings, celestial beings, God ;’ yazisn, [5] Ixxiv PAHLAVI TEXTS. ‘ceremonial, ceremony, sacred ceremony, ceremonial worship, worship, reverence, rites, prayer ;’ yédat6, ‘angel;’ zand, ‘commentary ;? zéhar or zér, ‘holy-water;° zot, ‘officiating priest.’
2‘ceremonial, ceremony, sacred ceremony, ceremonial worship, worship, reverence, rites, prayer ;’ yédat6, ‘angel;’ zand, ‘commentary ;? zéhar or zér, ‘holy-water;° zot, ‘officiating priest.’ With regard to the orthography of Pahlavi names and words, advantage has been taken of the system of transliteration adopted for this series of Translations of the Sacred Books of the East, by making use of italics for the purpose of distinguishing between certain Pahlavi letters which were probably pronounced very nearly alike. Thus, besides the usual letters | for v and § for z, the Pahlavi letter @ is often used to denote those same sounds which, in such cases, are represented by the italic letters v and gz. An extension of the same mode of distinction to the letters 1 and r would be desirable, but has not been attempted in this volume; these two letters are usually written 4), but in a few words they are represented by \ or by J, in which cases they would be better expressed by the italics 7and r. Some attempt has been made to adhere to one uniform orthography in such names as occur frequently, but as there is no such uniformity in the various languages and writings quoted, nor even in the same manuscript, some deviations can hardly be avoided. In conclusion it may be remarked that a translator of Pahlavi generally begins his career by undervaluing the correctness of Pahlavi texts and the literary ability of their authors, but he can hardly proceed far without finding abundant reason for altering his opinion of both. His depreciatory view of Pahlavi literature is generally due partly to want of knowledge, and partly to his trusting too much to the vile perversions of Pahlavi texts usually supplied by PAzand writers. But as his knowledge of Pahlavi increases he becomes better able to appreciate the literary merits of the texts. Ifthe reader should have already formed some such low estimate of the ability of Pahlavi writers, it may be hoped that these translations will afford him sufficient reason for changing his opinion ; if not, they will have signally failed in doing those writers justice. THE [5] BUNDAHIS OR ORIGINAL CREATION. OBSERVATIONS. 1. For all divisions into chapters and sections the translator is responsible, as the original text is written continuously, with very few stops marked. 2. Italics are used for any English words which are not expressed, or fully understood, in the original text, but are added to complete the sense of the translation. 3. Oriental words are usually ‘spaced.’ Italics occurring in them, or in names, are intended to represent certain peculiar Oriental letters. The italic consonants d, ”, v may be pronounced as in English; but g should be sounded like j, Av like wh, & like ch in ‘church,’ wn like ng, s like sh, g like French j. For further information, see ‘ Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East’ at the end of the volume.
3For further information, see ‘ Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East’ at the end of the volume. 4. In Pahlavi words all circumflexed vowels and any final 6 are expressed in the Pahlavi original, but all other vowels are merely understood. 5. In the translation, words in parentheses are merely explanatory of those which precede them. 6. Abbreviations used are:—Av. for Avesta. Dé&d. for Dadistan-i Dinik. Huz. for Huzvaris. Mkh. for Mainy6-i-khard, ed. West. Pahl. for Pahlavi. Pz. for Pazand. Pers. for Persian. Sans. for Sanskrit. Vend. for Vendid4d, ed. Spiegel. Visp. for Visparad, ed. Sp. Yas. for Yasna, ed. Sp. Yte for Yast, ed. Westergaard. 7. The manuscripts mentioned in the notes are :— K2o (about 500 years old), No. 20 in the University Library at Kopenhagen. Ka2ob (uncertain date), a fragment of the text, No. 20b in the same library. M6 (written a.p. 1397), No. 6 of the Haug Collection in the State Library at Munich. TD (written about a.p. 1530), belonging to Mobad Tehmuras Dinshawji Anklesaria at Bombay. BUNDAHIS. Cuapter I, o. In the name of the creator Aftharmazd. 1. The Zand-4k4s (‘Zand-knowing or traditioninformed’)}, which is first about Adharmazd’s original creation and the antagonism of the evil spirit®, and afterwards about the nature of the creatures from the original creation till the end, which is the future existence (tanfi-! pasind). 2. ‘As revealed by the religion of the Mazdayasnians,so“it is declared that Adharmazd is supreme in omniscience and goodness, 1 The Pézand and most of the modern Pahlavi manuscripts have, ‘From the Zand-4k4s,’ but the word min, ‘from,’ does not occur in the old manuscript Kzo, and is a modern addition to M6. From this opening sentence it would appear that the author of the work gave it the name Zand-&kés. * The Avesta Angra-mainyu, the spirit who causes adversity or anxiety (see Darmesteter’s Ormazd et Ahriman, pp. 92-95); the Pahlavi name is, most probably, merely a corrupt transliteration of the Avesta form, and may be read Ganrak-mafn6k, as the Avesta Spesta-mainyu, the spirit who causes prosperity, has become Spén4k-mafnék in Pahlavi. This latter spirit is represented by Aftharmazd himself in the Bundahis. The Pahlavi word for ‘spirit,’ which is read madénad by the Parsis, and has been pronounced minavad by some scholars and mfnéf by others, is probably a corruption of mafnék, as its Sasanian form was miné. If it were not for the extra medial letter in ganrak, and for the obvious partial transliteration of spén&k, it would be preferable to read gan4k, ‘smiting,’ and to derive it from a supposed verb gandan, ‘to smite’ (Av. ghna), as proposed by most Zendists. A Parsi would probably suggest gandan, ‘to stink.’ B2 4 BUNDAHIs.
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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