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1XXVii CHAP, thing expedient for sovereignty to give away, words of Vohftman, innocence from discontinued good works, causing goodness, way of righteousness not concealed, repletion unnecessary for cattle, housewifery, loving religion through knowledge, gratia tion of Atharmazd . 67. Same, fargard 21. Performing the ceremonial, spirits lodging in the body, teaching the religion, diligence in good works, loving the beneficial way, giving a daughter in daughterhood, authority of Vohfiman, a daughter given to a father for womanly service, reverence of a wife for her husband, producing origin and effect, dominion in the house. . 68. Same, fargard 22. Giving delight to him who is a “rightliving poor man. . . 69. A selection from the whole Yast referring to the developer: containing many unidentified statements by Afharmasd, Zarat(st, S6shans, VohQman, and Spendarmad; and concluding with a long series of short quotations, from the Pahlavi Gathas, concerning what every one shall do, or know, in the future existence Deratts oF THE NASKS FROM OTHER SOURCES From the Selections of Z4d-sparam . . . . » Dinkard, Book III . ” » BookIV. . » Rivayat of Bahman Pangyah . ” ” K4mah Bahrah . . . ” ” Naréman Héshang . . . . ” » Barz Qiyamurd-din » Din-vigirgard . Nask-fragments that are still extant InpEx ERRATA Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . PAGE 379 381 383 384 399 401 406 410 418 419 428 433 438 449 489 501 503 INTRODUCTION. ATTENTIVE readers of the Sacred Books of the East have had ample opportunities of becoming acquainted with the Zoroastrian scriptures, so far as these have been preserved by the Parsis. In vols. iv, xxiii, and xxxi they have translations of all the texts extant in the original language of the Avesta, excepting a few fragments which are not yet collected. And in vols. v, xviii, and xxiv they have translations of later Pahlavi texts, showing how faithfully the old doctrines and legends were handed down by the priests of Sasanian times to their immediate successors. But they will also have noticed that the translators of these texts are well aware of the fact that the texts themselves are mere fragments of the religious writings of the Zoroastrians, which owe their preservation to the circumstance that they were those portions most usually committed to memory by the priesthood, such as the liturgy, sacred myths, and ceremonial laws. The object of the present volume is to add to those fragments all the accessible information, that can be collected from Iranian sources, regarding the contents of the whole Zoroastrian literature in Sasanian times.
2The object of the present volume is to add to those fragments all the accessible information, that can be collected from Iranian sources, regarding the contents of the whole Zoroastrian literature in Sasanian times. It has been long known that this literature was contained in twenty-one Nasks, or treatises, named either from the nature of their contents, or from their initial words, and each having one of the twenty-one words of the Ahunavair attached to it as a kind of artificial reminder of their proper order and number while enumerating them. Very brief statements of the contents of each Nask have also been accessible in manuscripts of the Persian Rivdyats, such as those translated in pp. 419-438 of this volume. And the existence of a much longer account of the Nasks in the Dinkard was ascertained by Haug, who published XXX PAHLAVI TEXTS. some extracts from it in 1870, when describing several of the Nasks in the Index to the Pahlavi-Pazand Glossary. He was unable to do more, on account of the defective state of all modern manuscripts of the Dinkard, in which a large portion of the text of the description of the Nasks, in the eighth and ninth books, is missing in various places without any hint of the omissions. These defects were owing to the abstraction of 52 folios of this part of the Ir4nian manuscript of the Dinkard, after it was brought to India and before any copy of it had been written; and, even now, two of these folios are still missing, as stated in pp. 262, 270. The importance of recovering these 52 missing folios was due to the fact that they contain the text of Dk. VIII, Chaps. VII, 5-XIX, 36, XXXI, 31- XXXVIII, 19, XLIV, 34-XLVI, 5, and Dk. IX, Chaps. I, 1-XI, 11, XII, 15-XLVII, 17, or nearly half the text of the two books. Regarding the early history of the Dinkard there exists a detailed statement in the last chapter of its third book, which can now be translated with greater precision than was possible in 1867, when Haug published its Pahlavi text, with an English translation, in his introduction to the Farhang-i Oim-aévak, or Zand-Pahlavi Glossary. In this historical statement it is evident that §§ 1-8 refer to the traditional history of the Zoroastrian scriptures generally, considered as the original source of the information contained in the Dinkard; but §§ 9-13 may be accepted as the actual history of the compilation of the work itself, the facts of which may, very possibly, have all been within the personal knowledge of the writer of the statement. The Pahlavi text of this statement, as preserved in the manuscripts B and K (see pp. xxxv—-xxxviii and 2), may be translated as follows :—
3The Pahlavi text of this statement, as preserved in the manuscripts B and K (see pp. xxxv—-xxxviii and 2), may be translated as follows :— ‘1. About the Dinkard scripture (nipik), from the Exposition of the Good Religion, there is ##is:—The Dtnkard scripture is a work which is adorned with all wisdom, and a publication of the Mazda-worshipping religion. 2. And, first, the work—which was derived from the good religion of those of the primitive faith, and which was the knowledge revealing the good religion of the INTRODUCTION. XXX1 prophet (vakhshvar) Spftém4n Zaratfst, whose guardian spirit is reverenced, and Ars first disciple through asking and hearing the same reverenced guardian spirit—is information which is a similitude of enlightenment on every subject from the original light. 3. And those original questions and the decision of the exalted ruler Kai-Vistasp to have them written were rs origin, and he ordered ¢hem to deliver the original to the treasury of Shaptgin', and to distribute copies provided. 4. And, after that, he sends a copy to the fortress of documents, to keep the information also there. ‘s. And during the ruin that happened to the country of Iran, and in the monarchy, owing to the evil-destined villain Alexander, that which was in the fortress of documents came to be burnt, and that in the treasury of Shapfgin? into the hands of the Arfimans, and was translated by him even into the Greek language, as information which was connected with the ancients (min pésfnig&n padvastakd). ‘6. And that Artakhshatar, king of kings, who was son of Papak, came for the restoration of the monarchy of Iran, and the same scripture was brought from a scattered state to one place. 7. The righteous Tésar of the primitive faith, who was the priest of priests °, appeared with an exposition recovered from the Avesta, and was ordered to complete she seripfure from that exposition. 8. He did so accordingly (ham-gfinakS), to preserve a similitude of the splendour of the original enlightenment in the treasury of Shapigdn ‘, and was ordered to distribute copies of the information provided. ‘g. And after_the ruin and devastation that came from the Arabs, even to the archives (div4n) and treasures of the realm, the saintly ° AtQr-farnbag, son of Farukhd-z4d, who became the leader of the orthodox, brought those copies, which were scattered on a// sides, and new resources, back from dispersion into union wth the archives of his residence ; and, through observance and consideration for the Avesta and Zand of the good religion, he made the sayings of those of the primitive faith again a similitude of the illumination (ffr6k5) from that splendour. ' Both MSS. have Shasffgan here, but see p. 413, n. 4. ? So in K, or perhaps Shfztg4n; B has Shaspig4n. 5 So in K. * Soin K; B has Shapan. 5 B has AtQrp4d inserted here by mistake. XXXii PAHLAVI TEXTS.
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.
1XXVii CHAP, thing expedient for sovereignty to give away, words of Vohftman, innocence from discontinued good works, causing goodness, way of righteousness not concealed, repletion unnecessary for cattle, housewifery, loving religion through knowledge, gratia tion of Atharmazd . 67. Same, fargard 21. Performing the ceremonial, spirits lodging in the body, teaching the religion, diligence in good works, loving the beneficial way, giving a daughter in daughterhood, authority of Vohfiman, a daughter given to a father for womanly service, reverence of a wife for her husband, producing origin and effect, dominion in the house. . 68. Same, fargard 22. Giving delight to him who is a “rightliving poor man. . . 69. A selection from the whole Yast referring to the developer: containing many unidentified statements by Afharmasd, Zarat(st, S6shans, VohQman, and Spendarmad; and concluding with a long series of short quotations, from the Pahlavi Gathas, concerning what every one shall do, or know, in the future existence Deratts oF THE NASKS FROM OTHER SOURCES From the Selections of Z4d-sparam . . . . » Dinkard, Book III . ” » BookIV. . » Rivayat of Bahman Pangyah . ” ” K4mah Bahrah . . . ” ” Naréman Héshang . . . . ” » Barz Qiyamurd-din » Din-vigirgard . Nask-fragments that are still extant InpEx ERRATA Transliteration of Oriental Alphabets adopted for the Translations of the Sacred Books of the East . PAGE 379 381 383 384 399 401 406 410 418 419 428 433 438 449 489 501 503 INTRODUCTION. ATTENTIVE readers of the Sacred Books of the East have had ample opportunities of becoming acquainted with the Zoroastrian scriptures, so far as these have been preserved by the Parsis. In vols. iv, xxiii, and xxxi they have translations of all the texts extant in the original language of the Avesta, excepting a few fragments which are not yet collected. And in vols. v, xviii, and xxiv they have translations of later Pahlavi texts, showing how faithfully the old doctrines and legends were handed down by the priests of Sasanian times to their immediate successors. But they will also have noticed that the translators of these texts are well aware of the fact that the texts themselves are mere fragments of the religious writings of the Zoroastrians, which owe their preservation to the circumstance that they were those portions most usually committed to memory by the priesthood, such as the liturgy, sacred myths, and ceremonial laws. The object of the present volume is to add to those fragments all the accessible information, that can be collected from Iranian sources, regarding the contents of the whole Zoroastrian literature in Sasanian times.
2The object of the present volume is to add to those fragments all the accessible information, that can be collected from Iranian sources, regarding the contents of the whole Zoroastrian literature in Sasanian times. It has been long known that this literature was contained in twenty-one Nasks, or treatises, named either from the nature of their contents, or from their initial words, and each having one of the twenty-one words of the Ahunavair attached to it as a kind of artificial reminder of their proper order and number while enumerating them. Very brief statements of the contents of each Nask have also been accessible in manuscripts of the Persian Rivdyats, such as those translated in pp. 419-438 of this volume. And the existence of a much longer account of the Nasks in the Dinkard was ascertained by Haug, who published XXX PAHLAVI TEXTS. some extracts from it in 1870, when describing several of the Nasks in the Index to the Pahlavi-Pazand Glossary. He was unable to do more, on account of the defective state of all modern manuscripts of the Dinkard, in which a large portion of the text of the description of the Nasks, in the eighth and ninth books, is missing in various places without any hint of the omissions. These defects were owing to the abstraction of 52 folios of this part of the Ir4nian manuscript of the Dinkard, after it was brought to India and before any copy of it had been written; and, even now, two of these folios are still missing, as stated in pp. 262, 270. The importance of recovering these 52 missing folios was due to the fact that they contain the text of Dk. VIII, Chaps. VII, 5-XIX, 36, XXXI, 31- XXXVIII, 19, XLIV, 34-XLVI, 5, and Dk. IX, Chaps. I, 1-XI, 11, XII, 15-XLVII, 17, or nearly half the text of the two books. Regarding the early history of the Dinkard there exists a detailed statement in the last chapter of its third book, which can now be translated with greater precision than was possible in 1867, when Haug published its Pahlavi text, with an English translation, in his introduction to the Farhang-i Oim-aévak, or Zand-Pahlavi Glossary. In this historical statement it is evident that §§ 1-8 refer to the traditional history of the Zoroastrian scriptures generally, considered as the original source of the information contained in the Dinkard; but §§ 9-13 may be accepted as the actual history of the compilation of the work itself, the facts of which may, very possibly, have all been within the personal knowledge of the writer of the statement. The Pahlavi text of this statement, as preserved in the manuscripts B and K (see pp. xxxv—-xxxviii and 2), may be translated as follows :—
3The Pahlavi text of this statement, as preserved in the manuscripts B and K (see pp. xxxv—-xxxviii and 2), may be translated as follows :— ‘1. About the Dinkard scripture (nipik), from the Exposition of the Good Religion, there is ##is:—The Dtnkard scripture is a work which is adorned with all wisdom, and a publication of the Mazda-worshipping religion. 2. And, first, the work—which was derived from the good religion of those of the primitive faith, and which was the knowledge revealing the good religion of the INTRODUCTION. XXX1 prophet (vakhshvar) Spftém4n Zaratfst, whose guardian spirit is reverenced, and Ars first disciple through asking and hearing the same reverenced guardian spirit—is information which is a similitude of enlightenment on every subject from the original light. 3. And those original questions and the decision of the exalted ruler Kai-Vistasp to have them written were rs origin, and he ordered ¢hem to deliver the original to the treasury of Shaptgin', and to distribute copies provided. 4. And, after that, he sends a copy to the fortress of documents, to keep the information also there. ‘s. And during the ruin that happened to the country of Iran, and in the monarchy, owing to the evil-destined villain Alexander, that which was in the fortress of documents came to be burnt, and that in the treasury of Shapfgin? into the hands of the Arfimans, and was translated by him even into the Greek language, as information which was connected with the ancients (min pésfnig&n padvastakd). ‘6. And that Artakhshatar, king of kings, who was son of Papak, came for the restoration of the monarchy of Iran, and the same scripture was brought from a scattered state to one place. 7. The righteous Tésar of the primitive faith, who was the priest of priests °, appeared with an exposition recovered from the Avesta, and was ordered to complete she seripfure from that exposition. 8. He did so accordingly (ham-gfinakS), to preserve a similitude of the splendour of the original enlightenment in the treasury of Shapigdn ‘, and was ordered to distribute copies of the information provided. ‘g. And after_the ruin and devastation that came from the Arabs, even to the archives (div4n) and treasures of the realm, the saintly ° AtQr-farnbag, son of Farukhd-z4d, who became the leader of the orthodox, brought those copies, which were scattered on a// sides, and new resources, back from dispersion into union wth the archives of his residence ; and, through observance and consideration for the Avesta and Zand of the good religion, he made the sayings of those of the primitive faith again a similitude of the illumination (ffr6k5) from that splendour. ' Both MSS. have Shasffgan here, but see p. 413, n. 4. ? So in K, or perhaps Shfztg4n; B has Shaspig4n. 5 So in K. * Soin K; B has Shapan. 5 B has AtQrp4d inserted here by mistake. XXXii PAHLAVI TEXTS.
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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