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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1It must, however, be acknowledged that very few translators adhere so 1 Probably an old name of Nausari. xxii PAHLAVI TEXTS. closely to their original texts as this learned Parsi priest has done to his. Other manuscripts of the Pazand-Sanskrit version are PAio and PB6. The former is No. 10 of the Anquetil Collection in the National Library at Paris, and was brought from Surat by Anquetil Duperron in 1761. It is an octavo volume, in which the Mainy6-i Khard occupies the first 211 folios, and commences with Néryésang’s Sanskrit introduction, translated above, but does not contain the postscript. The date of its colophon appears to correspond to the 7th December 1649, new style. The latter manuscript, PB6, is No. 6 of the Burnouf Collection in the same library, and is probably about a century old. The Pazand version also occurs alternating with a Gugarati translation in K23, No. 23 of the Iranian manuscripts in the University Library at Kopenhagen. It is an octavo volume of 168 folios of glazed Indian paper, of which the first 162 contain the P4zand-Gugardati text, written fifteen lines to the page, and the remaining six folios contain an index stating the contents of each chapter. A colophon, at the end ofthe text, has a date corresponding to the 25th August 1663, new style; and another, at the end of the index, states that the manuscript was written by the priest Yazad-y4r, son of Vikaji, of Sangan, and finished at a date corresponding to the 17th October of the same year. In another class of Pazand manuscripts of the Mainyé-i Khard the Pazand text is written in the Perso-Arabic character, and accompanied by a Persian translation, forming what may be conveniently termed a PaArsi-Persian version. One example of this version is contained in MH7, No. 7 of the Haug Collection in the State Library at Munich, of which it occupies the first 70 folios, written fifteen lines to the page. Most of the Persian translation is written in sentences alternating with those of the Pars? text, in which case the translation is merely a paraphrase of the Parsi; but some of the translation is interlined, and this is much more literal, each Parsi word having its Persian equivalent written below it. This manuscript contains several other texts, and from two colophons, one near the middle, and the other near INTRODUCTION. XXiii the end of the volume, it appears that it was written by Darash4h, son of Mihrb4nji, and the first half of the volume was completed at a date corresponding to Wednesday the 9th August 1809.
2XXiii the end of the volume, it appears that it was written by Darash4h, son of Mihrb4nji, and the first half of the volume was completed at a date corresponding to Wednesday the 9th August 1809. Another example of the Parsi-Persian version is found in No. 2769 of the Persian manuscripts in the India Office Library in London, in which manuscript it occupies 75 folios, written eleven lines to the page, and is not dated, though probably written early this century. In this copy the Parsi text is tolerably complete, but long passages of the Persian translation are omitted ; when given, the Persian is usually identical with that in MH7, though some instances of independent translation occur. In addition to the Pahlavi, Pazand, Sanskrit, Gugarati, Parsi, and Persian texts of the prose Dina-i Mainég-i Khirad, the popularity of the work is further evinced by the existence of two versions in Persian verse. One of these was described by Professor Sachau in the Journal of the Royal Asiatic Society, new series, vol. iv, pp. 229-283, from a manuscript in the library of that Society in London, written probably near the end of last century. The author of this metrical Persian paraphrase appears to have been a native of Ravar in Sindh, named Marzuban, who composed it from a Parsi version of the original text, bequeathed to him by his teacher while he was studying the old traditions at Yazd; and the date of his composition seems to have been A.D. 1612. His verses contain only fifty-four questions and answers, but these contain the substance of the greater part of the Minékhirad, as the work is called in Persian, with some few additions from other sources. A copy of the other metrical Persian Minékhirad occupied fols. 527-550 in the second volume of B29, a two-volume quarto Rivayat, No. 29 in the Bombay University Library. It is doubtful whether the original number of folios were twenty-four or twenty-six, but only twenty-two now remain. These contain 497 couplets of introductory matter, 1060 representing the text of the work, and 190 of epilogue; and from 160 to 330 further couplets of the text are missing. According to statements in the introduction and XXIV PAHLAVI TEXTS.
3These contain 497 couplets of introductory matter, 1060 representing the text of the work, and 190 of epilogue; and from 160 to 330 further couplets of the text are missing. According to statements in the introduction and XXIV PAHLAVI TEXTS. epilogue the verses appear to have been composed, from Néryésang’s Pazand-Sanskrit text, by the priest Hormazyar and his son Déardab, the latter being the actual writer, and the former being a son of Faramruz!, son of Qavamu-ddin, son of Kai-Qubéd, son of Ham#arapadam! of Sangan, of the family of the priest Néryésang Dhaval. The work was commenced on the 7th November 1676, new style, and completed in thirty-five days; and the copy in Bag was finished on the 21st November 1679, new style. The order of the subjects discussed in this metrical version differs, in some respects, from that followed in the prose texts, and the 1060 couplets of extant text represent only forty chapters of the work, though several of the others were, no doubt, represented in the missing couplets. Another copy of this later metrical version appears to exist in pp. 231-248 of No. 12 of Anquetil’s Collection in the National Library at Paris. Of the Pazand text of the Mainyé-i Khard, Chaps. LVII, XXVII, LXII, I, 51-61, VII, 9-12 have been published, with German translations, by Professor Spiegel, in his ‘Grammatik der parsi Sprache,’ pp. 128-155, 161-173, 185, 186, 188, 189. He has also published German translations of Chaps, II, 110-193, VIII, XX XVII, XLII in his ‘ Traditionelle Literatur der Parsen, pp. 138-144, 147-150. And the complete Pazand-Sanskrit texts, with an English translation, Pazand glossary and grammar, were published by the present translator in 1871. Since that date the original Pahlavi text of the Dina-i Mainég-i Khirad has been discovered, from which the present translation has been made. In connection with this account of the various versions of the ‘Opinions of the Spirit of Wisdom,’ it should be noticed that an abridgement of the work also exists in Persian prose, and is called the ‘Other Minékhirad.’ A copy of this abridgement is contained in fols. 71-78 of MH7 (described above), and consists of a very free Persian translation of the Pazand texts of Chaps. I, 14-II, 64, III-VII, XIV, XV, 1 A variation of this pedigree is quoted in p. xlii. INTRODUCTION. XXV XXI, XXV, followed by a variety of short statements about thankfulness towards the sacred beings, the supreme heaven, male and female angels and demons, wealth and poverty, &c., and concluding with the names of the first sovereigns of the world, the descent of mankind from Gayémard, and of the 292! species of animals from the primeval ox. Another copy of this abridgement appears to be contained in fols. 80-84 of No. 15 of Anquetil’s Collection in the National Library at Paris. 2. Tue SikaND-GOMANIK VicAR.
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.
1It must, however, be acknowledged that very few translators adhere so 1 Probably an old name of Nausari. xxii PAHLAVI TEXTS. closely to their original texts as this learned Parsi priest has done to his. Other manuscripts of the Pazand-Sanskrit version are PAio and PB6. The former is No. 10 of the Anquetil Collection in the National Library at Paris, and was brought from Surat by Anquetil Duperron in 1761. It is an octavo volume, in which the Mainy6-i Khard occupies the first 211 folios, and commences with Néryésang’s Sanskrit introduction, translated above, but does not contain the postscript. The date of its colophon appears to correspond to the 7th December 1649, new style. The latter manuscript, PB6, is No. 6 of the Burnouf Collection in the same library, and is probably about a century old. The Pazand version also occurs alternating with a Gugarati translation in K23, No. 23 of the Iranian manuscripts in the University Library at Kopenhagen. It is an octavo volume of 168 folios of glazed Indian paper, of which the first 162 contain the P4zand-Gugardati text, written fifteen lines to the page, and the remaining six folios contain an index stating the contents of each chapter. A colophon, at the end ofthe text, has a date corresponding to the 25th August 1663, new style; and another, at the end of the index, states that the manuscript was written by the priest Yazad-y4r, son of Vikaji, of Sangan, and finished at a date corresponding to the 17th October of the same year. In another class of Pazand manuscripts of the Mainyé-i Khard the Pazand text is written in the Perso-Arabic character, and accompanied by a Persian translation, forming what may be conveniently termed a PaArsi-Persian version. One example of this version is contained in MH7, No. 7 of the Haug Collection in the State Library at Munich, of which it occupies the first 70 folios, written fifteen lines to the page. Most of the Persian translation is written in sentences alternating with those of the Pars? text, in which case the translation is merely a paraphrase of the Parsi; but some of the translation is interlined, and this is much more literal, each Parsi word having its Persian equivalent written below it. This manuscript contains several other texts, and from two colophons, one near the middle, and the other near INTRODUCTION. XXiii the end of the volume, it appears that it was written by Darash4h, son of Mihrb4nji, and the first half of the volume was completed at a date corresponding to Wednesday the 9th August 1809.
2XXiii the end of the volume, it appears that it was written by Darash4h, son of Mihrb4nji, and the first half of the volume was completed at a date corresponding to Wednesday the 9th August 1809. Another example of the Parsi-Persian version is found in No. 2769 of the Persian manuscripts in the India Office Library in London, in which manuscript it occupies 75 folios, written eleven lines to the page, and is not dated, though probably written early this century. In this copy the Parsi text is tolerably complete, but long passages of the Persian translation are omitted ; when given, the Persian is usually identical with that in MH7, though some instances of independent translation occur. In addition to the Pahlavi, Pazand, Sanskrit, Gugarati, Parsi, and Persian texts of the prose Dina-i Mainég-i Khirad, the popularity of the work is further evinced by the existence of two versions in Persian verse. One of these was described by Professor Sachau in the Journal of the Royal Asiatic Society, new series, vol. iv, pp. 229-283, from a manuscript in the library of that Society in London, written probably near the end of last century. The author of this metrical Persian paraphrase appears to have been a native of Ravar in Sindh, named Marzuban, who composed it from a Parsi version of the original text, bequeathed to him by his teacher while he was studying the old traditions at Yazd; and the date of his composition seems to have been A.D. 1612. His verses contain only fifty-four questions and answers, but these contain the substance of the greater part of the Minékhirad, as the work is called in Persian, with some few additions from other sources. A copy of the other metrical Persian Minékhirad occupied fols. 527-550 in the second volume of B29, a two-volume quarto Rivayat, No. 29 in the Bombay University Library. It is doubtful whether the original number of folios were twenty-four or twenty-six, but only twenty-two now remain. These contain 497 couplets of introductory matter, 1060 representing the text of the work, and 190 of epilogue; and from 160 to 330 further couplets of the text are missing. According to statements in the introduction and XXIV PAHLAVI TEXTS.
3These contain 497 couplets of introductory matter, 1060 representing the text of the work, and 190 of epilogue; and from 160 to 330 further couplets of the text are missing. According to statements in the introduction and XXIV PAHLAVI TEXTS. epilogue the verses appear to have been composed, from Néryésang’s Pazand-Sanskrit text, by the priest Hormazyar and his son Déardab, the latter being the actual writer, and the former being a son of Faramruz!, son of Qavamu-ddin, son of Kai-Qubéd, son of Ham#arapadam! of Sangan, of the family of the priest Néryésang Dhaval. The work was commenced on the 7th November 1676, new style, and completed in thirty-five days; and the copy in Bag was finished on the 21st November 1679, new style. The order of the subjects discussed in this metrical version differs, in some respects, from that followed in the prose texts, and the 1060 couplets of extant text represent only forty chapters of the work, though several of the others were, no doubt, represented in the missing couplets. Another copy of this later metrical version appears to exist in pp. 231-248 of No. 12 of Anquetil’s Collection in the National Library at Paris. Of the Pazand text of the Mainyé-i Khard, Chaps. LVII, XXVII, LXII, I, 51-61, VII, 9-12 have been published, with German translations, by Professor Spiegel, in his ‘Grammatik der parsi Sprache,’ pp. 128-155, 161-173, 185, 186, 188, 189. He has also published German translations of Chaps, II, 110-193, VIII, XX XVII, XLII in his ‘ Traditionelle Literatur der Parsen, pp. 138-144, 147-150. And the complete Pazand-Sanskrit texts, with an English translation, Pazand glossary and grammar, were published by the present translator in 1871. Since that date the original Pahlavi text of the Dina-i Mainég-i Khirad has been discovered, from which the present translation has been made. In connection with this account of the various versions of the ‘Opinions of the Spirit of Wisdom,’ it should be noticed that an abridgement of the work also exists in Persian prose, and is called the ‘Other Minékhirad.’ A copy of this abridgement is contained in fols. 71-78 of MH7 (described above), and consists of a very free Persian translation of the Pazand texts of Chaps. I, 14-II, 64, III-VII, XIV, XV, 1 A variation of this pedigree is quoted in p. xlii. INTRODUCTION. XXV XXI, XXV, followed by a variety of short statements about thankfulness towards the sacred beings, the supreme heaven, male and female angels and demons, wealth and poverty, &c., and concluding with the names of the first sovereigns of the world, the descent of mankind from Gayémard, and of the 292! species of animals from the primeval ox. Another copy of this abridgement appears to be contained in fols. 80-84 of No. 15 of Anquetil’s Collection in the National Library at Paris. 2. Tue SikaND-GOMANIK VicAR.
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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