XXX PAHLAVI TEXTS.
Pahlavi, Z. and P. IV, in the India Office Library in London. The date of this manuscript has been lost with its last folio, but its text is in the same handwriting as that of three others, in Kopenhagen and Bombay, which were written A.D. 1323-4. A considerable portion of the beginning of this manuscript has also been lost, and is replaced by modern folios of no particular value.
In conclusion, the translator must take the opportunity
of thankfully acknowledging the kindness and readiness
with which Dastir Peshotanji Behramji Sanjana, the high-
priest of the Parsis in Bombay, and Dasttir Jamaspji Mino-
chiharji Jamasp-Asa-na, of the same city, have always
furnished him with any information he applied for, not
only on those matters specially mentioned in the foot-
notes, but also on many other occasions,
E.n.We WEode
MUNICH, September, 1882.
ABBREVIATIONS USED IN THIS VOLUME.
A a
DALDUS T & N-loahinh bh:
Or
The Religious Opinions
OF MANUSKIHAR, SON OF YUDAN-YIM,
Dastur of
PARS AND KIRMAN,
A.D. 881.
OBSERVATIONS.
1. For all divisions into chapters and sections the translator is responsible, as the manuscripts merely indicate the beginning of each question and reply.
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. Italics occurring in Oriental words, or names, represent certain peculiar Oriental letters (see the ‘ Transliteration of Oriental Alphabets’ at the end of this volume). The italic d, Z, 2, r, v may be pronounced as in English; but g should be sounded like j, Av like wh, & like ch in ‘church,’ s like sh, and z like French j.
4. In Pahlavi words the only vowels expressed in the original text are those circumflexed, initial a, and the letter 6; italic d is written like t, y and 7 like n or the Avesta o, v and g like g, and 2d like 4 in the Pahlavi character (see the latter part of § 1 of the Introduction).
5. Inthe translation, words in parentheses are merely explanatory of those which precede them.
6. For the meaning of the abbreviations used in the notes, see the end of the Introduction.
BK, an old imperfect copy of K35 written in Kirman, but now in Bombay.
J (about 60 years old), belonging to Dastfr Jamaspji Minochi- harji in Bombay.
K35 (probably written a.p. 1572), No. 35 in the University Library at Kopenhagen; upon the text of which this translation is based.
Ms (written a.p. 1723), a MS. of miscellaneous texts in Persian letters, No. 5 of the Haug Collection in the State Library at Munich.
Mr4 (a modern copy of a MS. in the library of the Parsi high- priest in Bombay), No. 14 in the same Collection.
TD, a MS. of the Bundahis belonging to Mébad Tehmuras Dinshawji in Bombay.
A a
Pers TAN LE CDANIK
SomE chapters of the enquiries which Mitvé-
khirshéd, son of Ativd-mahan 1 and others of the
gooc religion made of the glorified (anoshak6-
riban) 141-ds#ihar?, son of Yadan-Yim, and the
replies given by him in explanation.
o. Through the name and power and assistance
of the creator Atthaymazd and all good Jdengs,
ail the heavenly and earthly angels, and every
creature and creation that Atharvmazd set going
for his own angels and all pertaining to the celestial
spheres.
1 The name Attir-m4h4n occurs in a Pahlavi inscription, dated a.y. 378 (A.D. 1009), in one of the Kanheri caves, near Bombay (see Indian Antiquary, vol. ix, pp. 266, 267), and Adharm4h is mentioned in Hoffmann’s Ausziige aus syrischen Akten persischer Martyrer (Leipzig, 1880), p. 203; so that this name must have been commonly used by Parsis in former times, though unknown now.
4 pADISTAN-! DINiK.
1. Zu those of the good religion, who are these
enquirers owing to devout force of demeanour and
strength of character, the type of wisdom and
standard of ability—and of whom, moreover, the
questions, seeking wisdom, contemplating good
works, and investigating religion, are specified—the
blessing and reply of MAntséihar, son of Yiidan-
Yim, are these:—2. That is, forasmuch as with
full affection, great dignity, and grandeur you have
blessed me in this enquiring epistle’, so much as
you have blessed, and just as you have blessed, with
full measure and perfect profusion, may it happen
fully likewise unto you, in the first place, aad 40 your
connections, separately for yourselves and depen-
dents; may it come upon you for a long period, and
may it be connected with a happy end.
3. As to that which you ordered to write about
wishes for an interview and conversation wzfhk me,
and the friendliness and regard for religion of your-
selves and our former azsczp/e* (lanmanak kadmén)
—who is a servant of the sacred beings (yazd4n6)°
and a fellow-soldier in struggling with the fiend,
alike persistent in reliance upon the good religion
of Mazda-worship—I am equally desirous of that
one path of righteousness when z¢s extension is to
a place in the best existence‘, axd equally hopeful
? Regarding this epistle, nothing further is known that can be gathered from the text of this reply to it, which gives the substance of the questions it contained. ,
* This disciple appears to have been previously sent by Mant- skihar to the community he is addressing, most probably to serve as their high-priest. .
* The word is plural, like Elohim in the book of Genesis, but it means ‘God’ in Pers an. |
* Another name for Garddman, the highest heaven, or dwelling of Atharmagzd (see Sls. VI, 3, 4).
Chapter I, I-6. 5
of resurrection (4khezisn5) at the renovztion of
the best existence’. 4. As ¢o the interview and
important conversation of that azsczple of ours
(manak), and his going, and that also which he
expounded of the religion—that of him who is
intimate in interview and conversation with him who
is wise and righteous the stunted? good works are
then more developing*—and as ¢o the degree of
praise which you ordered to write concerning me,
much greater than reason, and the important state-
ments full of the observations of friendship as to
kind regards, my course about these is also ¢hat
which /a./s to gratitude.
5. That which you ordered to write about the
way of knowing and understanding not being for
any one else but for your servant, was owing to your
affection, and for the sake of kind regard; but on
account of the importance of truth z¢ is more
expressly to be regarded as being proper to write
also to other spiritual+ men, as to the learning which
is more fully studied by them. 6. For even with
the perplexing struggle of the fiend, azd the grievous
devastation and collapse (nizérih) which have hap-
pened to religious people, after all, through the
persistence (khvaparih) of the sacred beings even
1 That is, when this transitory world is purified and made permanent, so as to form a part of heaven, which is expected to take place at the resurrection.
2 Pahl. kazd, which may be compared with Pers. kag, ‘distorted,’ or may be a miswriting of Pahl. kas, ‘small.’
* The modern MSS., Mrq4 and J, add ‘and those which are great are more attainable.’
* The word is maindk (minavad), but the omission of one
stroke would make it magdg, ‘priestly, which was probably the
original reading.
6 DADISTAN-1 DINIK.
now there are pontiffs (radan6), priests, high-priests,
judges, and also other religious leaders of those of
the religion in various quarters. 7. Moreover, the
other priests and spiritual! men ere enumerated
have well considered the commentary (zand) of the
text (mAnsar) which is muttered, are acquainted
with opinions explaining the religion, avd are, in
many places, the cause of preferring good works;
with whom also, on account of ¢kezy understanding
and knowing about such opinions, the sacred beings
are pleased.
8. The desires expressed, and. the good wishes
as to what is mine and has happened éo .me, which
you ordered to write, are likewise marks of friend-
ship and kind regard, and owing to them a like
measure of friendship and kind regard becomes
your ? own.
9. As to that which you ordered to write in much
friendship azd commendation and profusely about
me—as regards the administration of the realm
(késhvar dastébarth), of the unity without coun-
terpart (dadigarih), and the singleness co-extensive
with any duality—if the writing of that, too, were
owing to your friendship, even then it seemed Zo
me disquieting, owing to this dezg so much praise.
10. If in these times and countries ¢here be an
understanding of the time and a boasting about any
one, if z¢ de graceful as regards him who is a leader
of the religion (dindé péstipai) of long-continued faith,
I consider it not suitable for myself*. 11, Though
1 See p. 8, note 4. 2 All MSS. have ‘ thy.’
* Although he was himself the ‘director of the profession of priests’ of Pars (see Chap. XCIV, 13), an office which was then equivalent to that of ‘leader of the religion’ (see Chap. XLV, 5).
CHAPTER I, 7-16. ‘i
the praise of a leader (savd4r), raised by ayreeable
voices !, is uttered about me, yet I am not pleased
when they extol my greatness more than that of
their own leader; for my wish is /orv that praise
which is de to my own rank and similar limits, and
seems suitable to me; and humility in oneself is as
correct as grandeur among inferiors.
12. That which is about the lengthy writing of
questions, as Zo your worldly circumstances (stiha-
niha) and worldly affairs, Zas also shown this, that
I should write a reply at a time in which I have
leisure. 13. That is more important on account of
your weli-expressed questions aud boldness about
ambiguous answers, and your ardent desire for the
setting aside of time; for the setting aside, or not
beginning, of a reply is implied. 14. But owing to
the perplexing? struggle on account of the fiend
there is little leisure for quick avd searching thought,
and owing to that which is undecided? ¢here zs little
for indispensable (frézv4nik6) work.
15. As toareply a/ a period of leisure time, the
occurrence of the time appointed is manifested in
everything, apart even from the kind regards of
friendship, and the collection of information whereby,
owing to my little leisure, it is declared unto you.
16. And I have, too, this confidence, that your
questions are written with religious faith avd desiring
religious decision; avd in the reply the statement
of reasons from revelation (dind) is manifold, for
' This translation of m4n6-adv4zik6-akhezak6 is somewhat doubtful.
? Or ‘ prodigious.’
* That is, awaiting the high-priest’s judicial and ecclesiastical decision.
8 DADISTAN-? DINIK.
guidance which is not destitute of wisdom and whach is without risk from every kind of importunity?.
18. And I looked over these same questions; and
when I saw the compact writing (ham-dadakiha-
yektibdnisnih) it then seemed to me more impor-
tant to make each chapter of the questions separate
and more explanatory. 19. And I gave the ques-
tions to a writer, in the same copy which you ordered
to write, azd instructed 42m to write the various
chapters, every single question in one chapter; and
the several opinions, both due to my acquaintance
with the religion and my remembrance in perfection,
* Or ‘ over-persuasion,’ 2 See § 2.
* The fourth month of the Parsi year, which corresponded to July-August in the time of Mantsfthar.
* That is, candidates for the priesthood and young priests.
° The sixth month of the Parsi year, which then corresponded to September—October.
* From this it would appear that the DAdist4n-? Dintk was written at Shiraz which, being the principal city of Pars, was probably the high-priest’s usual residence.
CHAPTER I, 17-23. g
both of the decisions (dastébarih) of the ancients
and as regards wisdom, are the replies I intend to
write below the questions.
20. When there is nothing in such as you ask,
concerning which I consider such otherwise, as I
write, than what is like that which was once advisedly
our different opinion from those high-priests of the
ancients who were better and wiser, and have become
our lord (ahvé), master (rad), and high-priest, I
have written that!, even though the wswal decision
on the same subject is such as our high-priests, who
are of our family, ave maintained in particular.
21. Afturwards, moreover, about the sayings of that
high-priest whose custom is otherwise there is no
difference of opinion expressed?; and if there be azy
one for whose opinion I have acquired perfect rever-
ence, a priestly man acquainted with the religion,
who understands azd who manages intelligently, by
holding in reverence the ancient treatises and truth,
and the sayings of the high-priests, whatever of hzs
is to the purpose, as regards the reply, this also is
written as successful illustration.
22. If owing to such cause it be not fully perceived,
or regarding the decision z¢ de not clear, z¢ is chiefly
not owing to the incompleteness of the decision of
revelation in clearness of demonstration and correct-
ness of meaning, but owing to our incomplete attain-
ment to understanding the authoritative decrees
(nikézak fragfift5)* of the religion, 23. From the
