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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XXill us that the actual name of the treatise was Zand-akAs, ‘knowing the tradition.’ ‘The work commences by describing the state of things in the beginning ; the good spirit being in endless light and omniscient, and the evil spirit in endless darkness and with limited knowledge. Both produced their own creatures, which remained apart, in a spiritual or ideal state, for three thousand years, after which the evil spirit began his opposition to the good creation under an agreement that his power was not to last more than nine thousand years, of which only the middle three thousand were to see him successful. By uttering a sacred formula the good spirit throws the evil one into a state of confusion for a second three thousand years, while he produces the archangels and the material creation, including the sun, moon, and stars. At the end of that period the evil spirit, encouraged by the demons he had produced, once more rushes upon the good creation, to destroy it. The demons carry on conflicts with each of the six classes of creation, namely, the sky, water, earth, plants, animals represented by the primeval ox, and mankind represented by G4yé6mard; producing little effect but movement in the sky, saltness in the water, mountains in the earth, withering in plants, and death to_the primeval ox, and also to Gayémard after an interval. Then follows a series of chapters describing the seven regions of the earth, its mountains and Seas, the five classes of animals, the origin of mankind, generation, the five kinds of fire and three sacred fires, the white Hom tree and the tree of many seeds, the three-legged ass, the ox Hadhayés, the bird KAmrés, and other birds and animals opposed to the evil creation, the rivers of the world, the seventeen species of liquids, the lakes, the origin of the ape and bear, the chiefs of the several kinds of creatures and creations, the calendar, lineal measures, trees and plants, the characteristics of various demons, the spiritual chiefs of the various regions of the earth, and the resurrection and future existence ; all which descriptions are given on the authority of the Din, which may have been some particular XXIV PAHLAVI TEXTS. book, or revelation generally. The concluding chapters give the genealogies of the legendary Persian kings and heroes, and of Zaratist and certain priests, together with an epitome of Persian chronology from the creation to the Muhammadan conquest.
2book, or revelation generally. The concluding chapters give the genealogies of the legendary Persian kings and heroes, and of Zaratist and certain priests, together with an epitome of Persian chronology from the creation to the Muhammadan conquest. As the work now stands it is evidently of a fragmentary character, bearing unmistakable marks both of omissions and dislocations; and the extant manuscripts, as will be seen, differ among themselves both as to the extent and arrangement of the text. Many passages have the appearance of being translations from an Avesta original, and it is very probable that we have in the Bundahis either a translation, or an epitome, of the Damdad Nask, one of the twenty-one books into which the whole of the Zoroastrian scriptures are said to have been divided before the time of Darius. This may be guessed from a comparison of the contents of the Bundahis with those of the Damd4d Nask, which are detailed in the Dini-vagarkard as follows!:—‘It contained an explanation of the spiritual existence and heaven, good and evil, the material existence of this world, the sky and the earth, and everything which Adharmazd produced in water, fire, and vegetation, men and quadrupeds, reptiles and birds, and everything which is produced from the waters, and the characteristics of all things. Secondly, the production of the resurrection and future existence; the concourse and separation at the Kinvad bridge; on the reward of the meritorious and the punishment of sinners in the future existence, and such-like explanations.’ Moreover, the Damdaéd Nask is twice quoted as an authority in the Selections of Zadsparam (IX, 1, 16), when treating of animals, in nearly the same words as those used in the Bundahis. The first manuscript of the Bundahis seen in Europe was brought from Surat by Anquetil Duperron in 1761, and he published a French translation of it in his great work on the Zend-Avesta in,1771%. This manuscript, 1 See Haug’s Essays, &c., second edition, pp. 127, 128. * Zend-Avesta, ouvrage de Zoroastre, &c., par Anquetil Duperron; Paris, 1771. Tome seconde, pp. 343-422, Boun-dehesch. INTRODUCTION. XXV which is now in the National Library at Paris, was a modern copy, written A.D. 1734, and contained a miscellaneous collection of Pahlavi writings besides the Bundahis. And Anquetil’s translation, though carefully prepared in accordance with the information he had obtained from his Parsi instructor, is very far from giving the correct meaning of the original text in many places.
3And Anquetil’s translation, though carefully prepared in accordance with the information he had obtained from his Parsi instructor, is very far from giving the correct meaning of the original text in many places. - In 1820 the very old codex from which Anquetil’s MS. had been copied was brought to Europe, from Bombay, by the Danish scholar Rask, and was subsequently deposited in the University Library at Kopenhagen. This most important codex, which will be more particularly described under the appellation of K20, appears to have been written during the latter half of the fourteenth century; and a facsimile of the Pahlavi text of the Bundahis, which it contains, was very carefully traced from it, lithographed, and published by Westergaard in 18511. In a review of this lithographed edition of the Pahlavi text, published in the Géttinger Gelehrte Anzeigen in 18542, Haug gave a German translation of the first three chapters of the Bundahis. And Spiegel, in his Traditional Literature of the Parsis?, published in 1860 a German translation of many passages in the Bundahis, together with a transcript of the Pahlavi text of Chaps. I, II, III, and XXX in Hebrew characters. But the complete German translation of the Bundahis by Windischmann, with his commentary on its contents, published in his Zoroastrian Studies* in 1863, was probably the most important step in advance since the time of Anquetil, and the utmost 1 Bundehesh, Liber Pehlvicus. E vetustissimo codice Havniensi descripsit, duas inscriptiones regis Saporis Primi adjecit, N. L. Westergaard; Havniz, 1851. 2 Ueber die Pehlewi-Sprache und den Bundehesh, von Martin Haug; Gottingen, 1854. 3 Die Traditionelle Literatur der Parsen in ihrem Zusammenhange mit den angranzenden Literaturen, dargestellt von Fr. Spiegel ; Wien, 1860. * Zoroastriche Studien. Abhandlungen zur Mythologie und Sagengeschichte des alten Iran, von Fr. Windischmann (nach dem Tode des Verfassers herausgegeben von Fr. Spiegel) ; Berlin, 1863. XXVI PAHLAVI TEXTS. that could be done on the authority of a single MS. which is far from perfect. In 1866 another very old codex, containing the Pahlavi texts of the Bundahis and other works, was brought to Europe by Haug, to whom it had been presented at Surat in 1864. It is now in the State Library at Munich, and will be more minutely described under the appellation of M6. In this codex the Bundahis is arranged in a different order from that in K20, and Chaps. XXVIII, XXIX, and XXXI-XXXIII are omitted. A second complete German translation of the Bundahis, with a lithographed copy of the Pahlavi text, a transliteration of the text in modern Persian characters, and a glossary of all the words it contains, was published by Justi in 18681. Its author, having had access to other MSS. (descended from M6) at London and Oxford, was able to rectify many of the deficiencies in Windischmann’s translation ; but, otherwise, he made but little progress in elucidating difficult passages.
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.
1XXill us that the actual name of the treatise was Zand-akAs, ‘knowing the tradition.’ ‘The work commences by describing the state of things in the beginning ; the good spirit being in endless light and omniscient, and the evil spirit in endless darkness and with limited knowledge. Both produced their own creatures, which remained apart, in a spiritual or ideal state, for three thousand years, after which the evil spirit began his opposition to the good creation under an agreement that his power was not to last more than nine thousand years, of which only the middle three thousand were to see him successful. By uttering a sacred formula the good spirit throws the evil one into a state of confusion for a second three thousand years, while he produces the archangels and the material creation, including the sun, moon, and stars. At the end of that period the evil spirit, encouraged by the demons he had produced, once more rushes upon the good creation, to destroy it. The demons carry on conflicts with each of the six classes of creation, namely, the sky, water, earth, plants, animals represented by the primeval ox, and mankind represented by G4yé6mard; producing little effect but movement in the sky, saltness in the water, mountains in the earth, withering in plants, and death to_the primeval ox, and also to Gayémard after an interval. Then follows a series of chapters describing the seven regions of the earth, its mountains and Seas, the five classes of animals, the origin of mankind, generation, the five kinds of fire and three sacred fires, the white Hom tree and the tree of many seeds, the three-legged ass, the ox Hadhayés, the bird KAmrés, and other birds and animals opposed to the evil creation, the rivers of the world, the seventeen species of liquids, the lakes, the origin of the ape and bear, the chiefs of the several kinds of creatures and creations, the calendar, lineal measures, trees and plants, the characteristics of various demons, the spiritual chiefs of the various regions of the earth, and the resurrection and future existence ; all which descriptions are given on the authority of the Din, which may have been some particular XXIV PAHLAVI TEXTS. book, or revelation generally. The concluding chapters give the genealogies of the legendary Persian kings and heroes, and of Zaratist and certain priests, together with an epitome of Persian chronology from the creation to the Muhammadan conquest.
2book, or revelation generally. The concluding chapters give the genealogies of the legendary Persian kings and heroes, and of Zaratist and certain priests, together with an epitome of Persian chronology from the creation to the Muhammadan conquest. As the work now stands it is evidently of a fragmentary character, bearing unmistakable marks both of omissions and dislocations; and the extant manuscripts, as will be seen, differ among themselves both as to the extent and arrangement of the text. Many passages have the appearance of being translations from an Avesta original, and it is very probable that we have in the Bundahis either a translation, or an epitome, of the Damdad Nask, one of the twenty-one books into which the whole of the Zoroastrian scriptures are said to have been divided before the time of Darius. This may be guessed from a comparison of the contents of the Bundahis with those of the Damd4d Nask, which are detailed in the Dini-vagarkard as follows!:—‘It contained an explanation of the spiritual existence and heaven, good and evil, the material existence of this world, the sky and the earth, and everything which Adharmazd produced in water, fire, and vegetation, men and quadrupeds, reptiles and birds, and everything which is produced from the waters, and the characteristics of all things. Secondly, the production of the resurrection and future existence; the concourse and separation at the Kinvad bridge; on the reward of the meritorious and the punishment of sinners in the future existence, and such-like explanations.’ Moreover, the Damdaéd Nask is twice quoted as an authority in the Selections of Zadsparam (IX, 1, 16), when treating of animals, in nearly the same words as those used in the Bundahis. The first manuscript of the Bundahis seen in Europe was brought from Surat by Anquetil Duperron in 1761, and he published a French translation of it in his great work on the Zend-Avesta in,1771%. This manuscript, 1 See Haug’s Essays, &c., second edition, pp. 127, 128. * Zend-Avesta, ouvrage de Zoroastre, &c., par Anquetil Duperron; Paris, 1771. Tome seconde, pp. 343-422, Boun-dehesch. INTRODUCTION. XXV which is now in the National Library at Paris, was a modern copy, written A.D. 1734, and contained a miscellaneous collection of Pahlavi writings besides the Bundahis. And Anquetil’s translation, though carefully prepared in accordance with the information he had obtained from his Parsi instructor, is very far from giving the correct meaning of the original text in many places.
3And Anquetil’s translation, though carefully prepared in accordance with the information he had obtained from his Parsi instructor, is very far from giving the correct meaning of the original text in many places. - In 1820 the very old codex from which Anquetil’s MS. had been copied was brought to Europe, from Bombay, by the Danish scholar Rask, and was subsequently deposited in the University Library at Kopenhagen. This most important codex, which will be more particularly described under the appellation of K20, appears to have been written during the latter half of the fourteenth century; and a facsimile of the Pahlavi text of the Bundahis, which it contains, was very carefully traced from it, lithographed, and published by Westergaard in 18511. In a review of this lithographed edition of the Pahlavi text, published in the Géttinger Gelehrte Anzeigen in 18542, Haug gave a German translation of the first three chapters of the Bundahis. And Spiegel, in his Traditional Literature of the Parsis?, published in 1860 a German translation of many passages in the Bundahis, together with a transcript of the Pahlavi text of Chaps. I, II, III, and XXX in Hebrew characters. But the complete German translation of the Bundahis by Windischmann, with his commentary on its contents, published in his Zoroastrian Studies* in 1863, was probably the most important step in advance since the time of Anquetil, and the utmost 1 Bundehesh, Liber Pehlvicus. E vetustissimo codice Havniensi descripsit, duas inscriptiones regis Saporis Primi adjecit, N. L. Westergaard; Havniz, 1851. 2 Ueber die Pehlewi-Sprache und den Bundehesh, von Martin Haug; Gottingen, 1854. 3 Die Traditionelle Literatur der Parsen in ihrem Zusammenhange mit den angranzenden Literaturen, dargestellt von Fr. Spiegel ; Wien, 1860. * Zoroastriche Studien. Abhandlungen zur Mythologie und Sagengeschichte des alten Iran, von Fr. Windischmann (nach dem Tode des Verfassers herausgegeben von Fr. Spiegel) ; Berlin, 1863. XXVI PAHLAVI TEXTS. that could be done on the authority of a single MS. which is far from perfect. In 1866 another very old codex, containing the Pahlavi texts of the Bundahis and other works, was brought to Europe by Haug, to whom it had been presented at Surat in 1864. It is now in the State Library at Munich, and will be more minutely described under the appellation of M6. In this codex the Bundahis is arranged in a different order from that in K20, and Chaps. XXVIII, XXIX, and XXXI-XXXIII are omitted. A second complete German translation of the Bundahis, with a lithographed copy of the Pahlavi text, a transliteration of the text in modern Persian characters, and a glossary of all the words it contains, was published by Justi in 18681. Its author, having had access to other MSS. (descended from M6) at London and Oxford, was able to rectify many of the deficiencies in Windischmann’s translation ; but, otherwise, he made but little progress in elucidating difficult passages.
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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