Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1was written by Gépatshah Rastam Béndar. The first of these colophons * Tam indebted to Mr. Khurshedji Rustamji Cama, of Bombay (who is well known for the interest he takes in all matters relating to the ancient customs and history of his fellow-countrymen), for obtaining this information, and to the owner of the MS. for his liberality in supplying me with all the details and extracts mentioned in the text. INTRODUCTION. XXXHi is undated, but gives the testimony of Dastir Rfistém? Gdstasp Ardashir, who is known to have written another MS. dated A.y. 1068 (A.D. 1699). The second colophon is by Dastar Jamshéd Jamasp Hakim, and is dated a.Y. 1113 (A. D. 1743), which was probably the date when this last folio was supplied to complete the old defective MS. With regard to the age of the older part of this MS. we can arrive at an approximation in the following manner :— A valuable MS. of the Dadistan-i Dinik, which also belongs to Tehmuras Dinshawji, was written (according toa colophon which it contains) by Gépatshah Ristém? Bandar Malkamardan in the land of Kirm4n, who was evidently the same person as the writer of TD. Another MS. of the Dadistan-i Dinik was written by Marzapan Frédin Vahrém Radstém Bondar Malk4-mard4n Din-aydr, also in the land of Kirman, in A.Y. 941 (A.D. 1572). Comparing these two genealogies together it seems evident that Gépatshah was a brother of Vahrém, the grandfather of Marzap4n, and, therefore, a grand-uncle of Marzapan himself. Allowing for these two generations, it is probable that Gépatshah wrote TD about A.Y. 900 (say A. D. 1530); although instances have occurred in which a son has written a MS. at an earlier date than that of one written by his father. The introductory sentences on the first restored folio are evidently a modern addition to the text, after it had acquired the name of Bundahis ; but they seem to have been copied from some other MS., as the copyist appears to have hardly understood them, having written them continuously with the beginning of the text, without break or stop. The spelling is modern, but that may be due to the copyist ; and the language is difficult, but may be translated as follows 3:— ‘The propitiation of the creator Adharmazd, the radiant, 1 This Dastfr is said to have sprung from the laity, and not from a priestly family. 2 The vowels 4 and 6 (or fi) often interchange in Pahlavi MSS. from Persia, probably owing to peculiarities of dialect, and the very broad sound of Persian a, like English a in call. ? English words in italics are additions to complete the sense. [5] c XXXIV PAHLAVI TEXTS. glorious, omniscient, wise, powerful, and supreme, dy what as well-thought, well-said, azd well-done in thought, word, and deed, and the good augury of all the celestial angels and terrestrial angels upon the virtuous creation, I beseech.
2[5] c XXXIV PAHLAVI TEXTS. glorious, omniscient, wise, powerful, and supreme, dy what as well-thought, well-said, azd well-done in thought, word, and deed, and the good augury of all the celestial angels and terrestrial angels upon the virtuous creation, I beseech. ‘Written at the second fortunate conjunction (akhtar) in the high-priestship (dastfrih) of the God-devoted, allsagacious cultivator of righteousness, the lover of good works who is God-discerning, spirit-surveying, avd approved by the good, the high-priest of the good religion of the Mazdayasnians, the glorified! Spendyad son of M4h-vindad, son of Rastém, soz of Shatréyar. ‘The writing? of the Bandahis was set going by the coming of the Arabs to the country of Iran, whose heterodoxy (dds-dinih) and ignorance have arisen from not understanding the mysteries of Kayan® orthodoxy (hadinéih) and of those revered by the upholders of the religion. From their deep seats it draws the purport of benedictions, avd from dubious thinking of actions 7¢ draws words of true meaning, the disclosure of which is entertaining knowledge. ‘On account of evil times, even he of the undecayed family of the Kayans and the Kay4n upholders of the religion are mingled with the obedient and just of those heterodox; and by the upper class the words of the orthodox, uttered in assembled worship, are considered as filthy vice. He also whose wish was to learn propriety (var4g) through this treatise (farhang), might provide z¢ for himself, from various places, by trouble and day and night painstaking, d4¢ was not able.’ The text of Chap. I then commences (without any intermediate stop) with the words zak zand-ak4sih, ‘that knowledge of tradition.’ As the whole text of the Bundahis occupies about 203 pages in TD, and each page contains ' Literally, ‘immortal-soulled,’ a term implying generally that the person is dead ; but it seems to have been applied to King Khfsré I (Néshirvan) during his lifetime. The time when this priest lived has yet to be discovered. 3 Reading zektib(n-i, equivalent to Paz. nivis-i; the MS. has zak tibna, 3 The hero tribe or princely race of the KayAnian dynasty, from which later Persian rulers have fancied themselves descended. INTRODUCTION. XXXV
3The time when this priest lived has yet to be discovered. 3 Reading zektib(n-i, equivalent to Paz. nivis-i; the MS. has zak tibna, 3 The hero tribe or princely race of the KayAnian dynasty, from which later Persian rulers have fancied themselves descended. INTRODUCTION. XXXV seventeen lines rather longer than those in K20, it is evident that the text in TD must be more than twice the length of that in K20, which occupied originally about eighty-three pages of twenty lines each. This additional text consists not only of additional matter in many of the chapters, but also of extra chapters, which give the work a more complete appearance than it presents in the manuscripts hitherto known. The whole number of chapters in TD appear to be forty-two, the general character of the contents of which may be gathered from the following list of the headings of each chapter, with the space it occupies in TD, and a reference to the corresponding chapter of the translation in this volume (such chapters as seem to be entirely wanting in K20 being marked with an asterisk) :— 1. The knowledge of tradition, first about Afharmazd’s original creation and the antagonism of the evil spirit, afterwards about the nature of the creatures of the world, from the original creation till the end; 19 pages; see Chap. I. 2. On the formation of light; 11 pages; see Chap. IE. 3. The rush of the destroyer at the creatures ; 6 pages; see Chaps. III, IV. 4. On the opposition of the two spirits, that is, in what manner the arch-fiends have come spiritually in opposition to the celestial angels; 10 pages; see Chap. V for two of the middle pages. 5. On the waging of the conflict (4rdik) of the creations of the world, encountering the evil spirit; 1 page; see Chap. VI. 6. The second conflict the water waged; 3 pages; see Chap. VII. ; 7. The third conflict the earth waged; 1 page; see Chap. VIII. 8. The fourth conflict the plants waged; $ page; see Chap. IX. g. The fifth conflict the primeval ox waged; 4 page; see Chap. X. *10. The sixth conflict Gayémard waged ; 14 page. *11. The seventh conflict the fire waged; 4 page. *12, The eighth conflict the constellations waged ; } page. Cc 2 XXXVI PAHLAVI TEXTS. *13. The ninth conflict the celestial angels waged with the evil spirit ; three lines. *14. Tenth, the stars practised ron-intermeddling (agQmégisn); 4 page. *15. On the species of those creations; 2$ pages. 16. On the nature of lands; 14 page; see Chap. XI. 17. On the nature of mountains ; 44 pages ; see Chap. XII. 18, On the nature of seas; 24 pages; see Chap. XIII. 19. On the nature of rivers; 54 pages; see Chaps. XX, XXI. 20. On the nature of lakes; 1} page; see Chap. XXII. 21. On the nature of the five classes of animals ; 5% pages ; see Chap. XIV. 22. On the nature of men; 74 pages; see Chap. XV}. 23. On the nature of generation of every kind; 5 pages; see Chap. XVI. 24. On the nature of plants ; 34 pages; see Chap. XXVII.
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.
1was written by Gépatshah Rastam Béndar. The first of these colophons * Tam indebted to Mr. Khurshedji Rustamji Cama, of Bombay (who is well known for the interest he takes in all matters relating to the ancient customs and history of his fellow-countrymen), for obtaining this information, and to the owner of the MS. for his liberality in supplying me with all the details and extracts mentioned in the text. INTRODUCTION. XXXHi is undated, but gives the testimony of Dastir Rfistém? Gdstasp Ardashir, who is known to have written another MS. dated A.y. 1068 (A.D. 1699). The second colophon is by Dastar Jamshéd Jamasp Hakim, and is dated a.Y. 1113 (A. D. 1743), which was probably the date when this last folio was supplied to complete the old defective MS. With regard to the age of the older part of this MS. we can arrive at an approximation in the following manner :— A valuable MS. of the Dadistan-i Dinik, which also belongs to Tehmuras Dinshawji, was written (according toa colophon which it contains) by Gépatshah Ristém? Bandar Malkamardan in the land of Kirm4n, who was evidently the same person as the writer of TD. Another MS. of the Dadistan-i Dinik was written by Marzapan Frédin Vahrém Radstém Bondar Malk4-mard4n Din-aydr, also in the land of Kirman, in A.Y. 941 (A.D. 1572). Comparing these two genealogies together it seems evident that Gépatshah was a brother of Vahrém, the grandfather of Marzap4n, and, therefore, a grand-uncle of Marzapan himself. Allowing for these two generations, it is probable that Gépatshah wrote TD about A.Y. 900 (say A. D. 1530); although instances have occurred in which a son has written a MS. at an earlier date than that of one written by his father. The introductory sentences on the first restored folio are evidently a modern addition to the text, after it had acquired the name of Bundahis ; but they seem to have been copied from some other MS., as the copyist appears to have hardly understood them, having written them continuously with the beginning of the text, without break or stop. The spelling is modern, but that may be due to the copyist ; and the language is difficult, but may be translated as follows 3:— ‘The propitiation of the creator Adharmazd, the radiant, 1 This Dastfr is said to have sprung from the laity, and not from a priestly family. 2 The vowels 4 and 6 (or fi) often interchange in Pahlavi MSS. from Persia, probably owing to peculiarities of dialect, and the very broad sound of Persian a, like English a in call. ? English words in italics are additions to complete the sense. [5] c XXXIV PAHLAVI TEXTS. glorious, omniscient, wise, powerful, and supreme, dy what as well-thought, well-said, azd well-done in thought, word, and deed, and the good augury of all the celestial angels and terrestrial angels upon the virtuous creation, I beseech.
2[5] c XXXIV PAHLAVI TEXTS. glorious, omniscient, wise, powerful, and supreme, dy what as well-thought, well-said, azd well-done in thought, word, and deed, and the good augury of all the celestial angels and terrestrial angels upon the virtuous creation, I beseech. ‘Written at the second fortunate conjunction (akhtar) in the high-priestship (dastfrih) of the God-devoted, allsagacious cultivator of righteousness, the lover of good works who is God-discerning, spirit-surveying, avd approved by the good, the high-priest of the good religion of the Mazdayasnians, the glorified! Spendyad son of M4h-vindad, son of Rastém, soz of Shatréyar. ‘The writing? of the Bandahis was set going by the coming of the Arabs to the country of Iran, whose heterodoxy (dds-dinih) and ignorance have arisen from not understanding the mysteries of Kayan® orthodoxy (hadinéih) and of those revered by the upholders of the religion. From their deep seats it draws the purport of benedictions, avd from dubious thinking of actions 7¢ draws words of true meaning, the disclosure of which is entertaining knowledge. ‘On account of evil times, even he of the undecayed family of the Kayans and the Kay4n upholders of the religion are mingled with the obedient and just of those heterodox; and by the upper class the words of the orthodox, uttered in assembled worship, are considered as filthy vice. He also whose wish was to learn propriety (var4g) through this treatise (farhang), might provide z¢ for himself, from various places, by trouble and day and night painstaking, d4¢ was not able.’ The text of Chap. I then commences (without any intermediate stop) with the words zak zand-ak4sih, ‘that knowledge of tradition.’ As the whole text of the Bundahis occupies about 203 pages in TD, and each page contains ' Literally, ‘immortal-soulled,’ a term implying generally that the person is dead ; but it seems to have been applied to King Khfsré I (Néshirvan) during his lifetime. The time when this priest lived has yet to be discovered. 3 Reading zektib(n-i, equivalent to Paz. nivis-i; the MS. has zak tibna, 3 The hero tribe or princely race of the KayAnian dynasty, from which later Persian rulers have fancied themselves descended. INTRODUCTION. XXXV
3The time when this priest lived has yet to be discovered. 3 Reading zektib(n-i, equivalent to Paz. nivis-i; the MS. has zak tibna, 3 The hero tribe or princely race of the KayAnian dynasty, from which later Persian rulers have fancied themselves descended. INTRODUCTION. XXXV seventeen lines rather longer than those in K20, it is evident that the text in TD must be more than twice the length of that in K20, which occupied originally about eighty-three pages of twenty lines each. This additional text consists not only of additional matter in many of the chapters, but also of extra chapters, which give the work a more complete appearance than it presents in the manuscripts hitherto known. The whole number of chapters in TD appear to be forty-two, the general character of the contents of which may be gathered from the following list of the headings of each chapter, with the space it occupies in TD, and a reference to the corresponding chapter of the translation in this volume (such chapters as seem to be entirely wanting in K20 being marked with an asterisk) :— 1. The knowledge of tradition, first about Afharmazd’s original creation and the antagonism of the evil spirit, afterwards about the nature of the creatures of the world, from the original creation till the end; 19 pages; see Chap. I. 2. On the formation of light; 11 pages; see Chap. IE. 3. The rush of the destroyer at the creatures ; 6 pages; see Chaps. III, IV. 4. On the opposition of the two spirits, that is, in what manner the arch-fiends have come spiritually in opposition to the celestial angels; 10 pages; see Chap. V for two of the middle pages. 5. On the waging of the conflict (4rdik) of the creations of the world, encountering the evil spirit; 1 page; see Chap. VI. 6. The second conflict the water waged; 3 pages; see Chap. VII. ; 7. The third conflict the earth waged; 1 page; see Chap. VIII. 8. The fourth conflict the plants waged; $ page; see Chap. IX. g. The fifth conflict the primeval ox waged; 4 page; see Chap. X. *10. The sixth conflict Gayémard waged ; 14 page. *11. The seventh conflict the fire waged; 4 page. *12, The eighth conflict the constellations waged ; } page. Cc 2 XXXVI PAHLAVI TEXTS. *13. The ninth conflict the celestial angels waged with the evil spirit ; three lines. *14. Tenth, the stars practised ron-intermeddling (agQmégisn); 4 page. *15. On the species of those creations; 2$ pages. 16. On the nature of lands; 14 page; see Chap. XI. 17. On the nature of mountains ; 44 pages ; see Chap. XII. 18, On the nature of seas; 24 pages; see Chap. XIII. 19. On the nature of rivers; 54 pages; see Chaps. XX, XXI. 20. On the nature of lakes; 1} page; see Chap. XXII. 21. On the nature of the five classes of animals ; 5% pages ; see Chap. XIV. 22. On the nature of men; 74 pages; see Chap. XV}. 23. On the nature of generation of every kind; 5 pages; see Chap. XVI. 24. On the nature of plants ; 34 pages; see Chap. XXVII.
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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