' -^ ' - '..4' ,f ' ■'4' ^- , 5r w^ ^tH Qw4| it. :: ^^^ . m ^»,- V E -Ji '.•.?»f 'I .,..^: .^ 1*^ ^'li ><- E ■■ ',W »m -S^ ^^^^^^^^^^B h^ P "'SLi ■ jii' 'id'?^--'''l^ ^;^^'%;3 # ,^. 'JSlw*^^f^vm^ k«3 ^■inRr^^BJIHK' ^1 ifl!: ^MB^^' > *■.' ■ .-1 1*^1^^: :^W**,, .^.vi '»-■■ >^,^ ji^^^iii* #-:*■ - ■■ ^ #•' % . ^ , ♦• 9F, jajj) possess about ten different phonetic values. ') Great difficulty is offered by the Semitic words of the Pahlavi, as we cannot correctly transliterate them, before we know their ori- gin. The majority of those words will be found explained in the copious index to the Pahlavi -Pazand Glossary. In the English translation I made comparatively more changes than in any other pdrt of the Destur's work ; they refer, however, more to style and composition, than to the sense; the latter I alte- red but in few instances where I found it necessary. 1) I possess a long list (about 12 1/2 pages in folio) of almost all the compound signs with all the phonetic values attached to them (as far as they are known) which has been prepared for me by my friend, E. West, Esq., from the materials furnished by me. I hope to revise it by endeavouring to reduce the number of values and to enlarge it by adding some signs which formerly escaped us. It will be published on a future occasion. Preface. During- the time the original text with the transliteration and translation were carried through the press, I received great assi- stance from E, West, Esq,, late Chief Engineer of the Bombay Railway Establishment, who is favourably known to the readers of the Journal of the Bombay Asiatic Society by his articles on the cave inscriptions '). He assisted me, during his stay here, (from 1866 to 67) in correcting the proofs, and the Enghsh translation and arranging the alphabetical part of the index, for which service my best thanks are due to him. The Pahlavi - Pazand Glossary of which the text is already printed, will appear early in the next year. 1) He is now engaged on preparing an alphabetical index of the Bundehesh for my edition and translation of this important mythological work. Stuttgart, July 12, 1867. M. Haug. Introduction. Though the Editor and Translator of this Glossary lays no claim to having performed a work of any great research or ability, yet he may justly say that its publication is the flrst of the kind. that has as yet been laid before the European public by a Destur. A few introductory remarks, describing the value, possible age and general usefulness of the contents of the present volume, as well as the difficulty the Editor and Translator has had to contend with in its prepa- ration, may not be considered here out of place. The Zand-Pahlavi glossary which is here published for the first time ') is the so-called "Farhang i otm yak'''' which has hitherto been almost to- tally neglected, though it is very important. This glossary, it seems to me, was originally prepared from several works of the same nature for the use of the students of the Zand language to be learnt by heart, as it is the case with the Amara kosa, Pdthdvali and Dhdtukosa in Sanscrit, Nissdb us-sibydn (in verse) in Arabic, Amad- ndmeh and Fdrstydt (in prose) in Persian. In these books the glossarist 1) Tongh in 1771 M. Anquetil Duperron published this Glossary along with a Pahlavi-P^zand one in his ground work on the Zand-avesta; they were not given in their original form, but in an alphabetical arrangement, and the arrangement, as well as the meaning and translation in Pahlavi and French are so incorrect, that, for all practical purposes, they are useless, and the inaccuracies are such that it ap- pears to me that the learned Frenchman either misunderstood the meanings, or his teacher, Destur D^r^b of Surat, was unable to explain to him the contents correctly. a n Introduction. gathers the commonest, simplest and most useful words, and arranges them (if the vocabularies are in prose) according to their different classes in separate chapters, e. g. "words belonging to Godhead", "words belonging to husbandry" etc. But it appears that the alphabetical order also was not totally unknown at the time when this glossary was prepared, as will be observed that in some places the words are arranged according to their classes, and in others alphabetically, while again in some instances the words are put together indiscriminately, no particular order or class being strictly observed. It is, therefore, resonable to suppose that this Zand-Pahlavi glos- sary is a collection of fragments from several works of the same descrip- tion which may have been found scattered and were probably collected (however incomplete) in the reign of king Ardeshir Babegan (A. D. 226.), or shortly after him. The observation that this glossary is not at all one, but scattered pieces of different books, as they collected whatever they found, is further strengthened by the fact, that it is now universally ack- nowledged that almost all books of the Zand - avesta now extant , such as Vendidad, Yasna etc. are not in a perfect state, but incomplete and several pieces not put in the right place; for they were arranged, as the collec- tors found them scattered. The incompleteness of the glossary is further markedly apparent from the last line of the work itself, since the last sentence is obviously incomplete. As regards the age of this glossary, it is impossible to ascertain the particular time, when it was composed. However, I am of opinion that it must have been compiled some tune before the Achaemenian dynasty, and certainly before the Macedonian conquest of Persia (330 B. C.) that is to say, some time about 700 B. C, if not anterior. Tough I am well aware, that by setting forth such a strange hypothesis, I shall find much oppo- sition on the part of other scholars and literati who maintain that the so-called Pahlavt or Hozvdresh language was only current during the time of the Sasanian dynasty; yet before condemning my humble opi- nion, I request them to examine the proofs carefully which I am going to give. Introduction. Ijl Firstly. History records that Persia was ruled over for about 500 years (from 1230 to 708 B. C.) by the Assyrian race, whose language was Syriac of the Semitic stock. Now, it is an obvious fact, that after a foreign con- quest, the manners, customs, religion, as well as the language of the con- querors begin to spread amongst the people, as it is the case throughout the world, If the Assyrians reigned in Persia for 500 years, without interval, a mixture of Syriac words with Persian (as is the case with the Hozvd- resh or rather Huzvdnash •) language) must have naturally occured at that time (700 B. C.) Secondly. It has never been proved that this Pahlavt or Hozvdresh language sprung up at the time of Ardeshir Bab6gan A. D, 226. We have every reason to suppose, that Ardeshir, as he was desirous of reviving the old customs, manners and religion of the Parsis, may have also revived the old Pahlavi by making it the language of the court. We learn from the historians that at his time the Dari language (old Per- sian) was the common language of the people and consequently he (Ar- deshir) himself wrote one of his books (Mr-ndmeh) in Pahlavi, the language of the court, and a book of precepts and morals in Dari, the language of the common people, for general use. This fact also proves that the current and common dialect of his (Ardeshir's) time was not Pahlavi but Dari, and in the same manner at the time of the Achaemenians the language of the court was that of the inscriptions, and the common lan- guage was, no doubt, Pahlavt. 1) This word which has been a great puzzle to the European scholars can be explained in a very simple, and I think, satisfactory way. Huzvaresh means no- thing, and can neither be explained from the Persian, nor from a Semitic language; it is simply a mispronunciation of Huzva,nash which is to be divided in huzvan- ash i. e. the language of Ash, which can be only Assyria; the full form may have been Huzv^n-Ashar which was afterwards shortened and corrupted. To this interpretation I was led by Dr. Haug who directed during our frequent conversations several times my attention to the fact that the Pahlavi was more closely related to the Assyrian than to any other Semitic language. As regards the syllable ^ an in Huzvdnash, it is to be remarked, that the Pahlavi 4n is always changed to ar in Persian or Dari, as matan to meher, atan to adar, shatan to shahar ete. Accordingly huzvanash became huzvarash. IV Introduction. Now, to prove my own hypothesis that the Pahlavi versions of the Vendidad, Yasna, and Visparad, as well as fragments of this small glos- sary, are no compositions of the Sasanian period but ante - Sasanide, I may adduce the following reasons. Firstly. Because in the version of the Vendidad as well as in this small glossary, there are several names of uncommon Nosks, such as Huspdram., Sakddum, and Nehddum frequently mentioned as authori- ties and passages quoted from them. Now it is natural that those Nosks must have been in the possession of the authors when they quote them; but it is a well known fact that these above named Nosks were already lost and destroyed before the time of Ardeshir, as is mentioned in the third volume of the Dinkard, as well as in the Arddi Virdf and other works of that dynasty. These facts confirm that the Zand texts found at the time of Ardeshir were those, which are still in our possession, and that no more were to be had at his time than the present literature of Zand-avesta. Therefore it is natural to suppose that the abovementio- ned books (version of the Vendidad etc.) in which unknown Nosks are cited, must have been compiled long before that time. Secondly. In the version of the Vendidad names of several Desturs, such as Gogoshasp, Dddfarrokh, Adanpdd, KosManhujid etc., are men- tioned as authorities, which proves that they must have lived long before the compiler's time; for they would not have quoted them, if their autho- rity would not have been well established for a considerable time. This fact speaks for itself that there must have been some books in Pahlavi in existence from which the compilers cited passages and opinions. Thirdly. Because in this glossary as well as in the version of the Ven- didad, Yasna etc. a tolerably good knowledge of the Zand language and its grammar is exhibited in several places by their authors ; and though this knowledge of grammar is not uniformly correct, yet it shows that they must have been composed at a time when the Desturs had , if not a pro- found, yet some knowledge of Zand grammar, which unfortunately decayed Introduction. V and died out already during the time of the Sasdniam as we perceive from some later versions of Zand-avesta, such as Afrin etc. Fourthly. It is traditionally known to all Desturs and even mentio- ned in the Rivayats that all these translations etc., are productions of the disciples of Zoroaster, and that they were not composed at the time of Ardeshir. This evidently justifies us in assigning them to the ante-Sasa- nian period ')• But it is evident that, though they are of an Ante-Sasanian dale, they were rearranged from the scattered fragments, and recollected from diffe- rent places during the time of Ardeshir and hence the confused state of the present books, such as the Vendidad, can be easily understood, as the collectors at that time (A. D. 226) put together whatever fragments they found' for their preservation in the form of books. In the same way was, I believe, this glossary made up. In the third volume of Dinkard it is mentined that "the Pinkard "was originally composed by the disciples of Zoroaster (i. e. before the "Achsemenian dynasty, some time during the Assyrian reign, when the "Pahlavi language may have been in existence), and were preserved in two "copies in two different forts, Shaspigan and Shapan; the former copy "was destroyed by Alexander; at the time of that good king Ardeshir "they found out from the report the second copy (from the Shapan "fort) which was much injured and scattered and in a very bad state, "from which a learned Destur, Tosreh by name, recomposed it after 1) The later inscriptions of the Achaomenian kings (400 B. C.) add more strength to this supposition, as in these inscriptions we find already the grammatical forms greatly confounded and the inflections lost, -which confusion we also observe in some- places in the Vendida,d, Yashfs etc. This fact also leads us to suppose that at that time there must have been some other language of an uninflected nature in current use (which was probably Pahlavi) and the language of the cuneiform inscriptions was the court, and official language, as it is obvious that, before a language becomes dead, several changes and mixtures take place in it, as it is the case with the Prakrit of the Mara,thi and Gujar^ti languages. I must here also mention that many words quoted in this glossary are totally unknown to the present Zand-avesta. Y[ Introduetion. "comparing the fragments with Zand - avesta. The work was again in a "scattered and fragmentary state at the time of the Arabs (A. D. 640); the "fragments were rearranged by the present author". •) It is not correct, I think, therefore, to suppose, that this glossary, or the version of the Vendidad, was composed under the Sasanian dynasty. They were composed prior to it, though long after the Zoroastrian time, but still much anterior to the Christian era. Space will not allow me to dilate more on this subject; the reader, however, from what has been ad- vanced already, will be able, I hope, to form a correct idea of the glossary. It is also remarkable to observe that only a very few verbal forms are given in it. This may lead us to suppose that very likely the Per- sians had, like their Hindu brethren, two different sorts of Dictionaries of this kind, one devoted to nouns, just as the Amara and Yiiva koJas in Sanskrit, and Fdrsiydt in Persian; and another appropriated to all verbal forms, just as the Dhdtu Pdtha in Sanskrit, and Amad-ndmeh in Persian. Regarding the grammatical knowledge of the glossarist, it is evident, as I mentioned before, that he was not quite destitute of a knowledge of Zand grammar , as will be perceived from his lengthy remark on this sub- ject after the numerals (see pagg. 2. 46). Now this remark as well as the words chikayad, chikayato, chikayen, for singular, dual and plural, and several other remarks of the same na- ture in the same place, show that the glossarist must have known some- thing of grammar. A still more striking feature in this grammatical de- finition is this, that the remark on the difference between dual and plural is thus simplified, "and from three upwards any more additions are also plural". However it shows that, though the glossarist knew the different I) See the Dinkard volume 3. A copy of an extract from it, touching the history of the Zoroastrian writings, has been puhUshed by Mulla Firoz in Avi- zehdin 1830 A. D. Bombay). He has read and inlerpreted several words wrongly, such as ^^.3^3^ which he read farengi, and translated it "greek"; but the word is only "pargandagi" soatteredness. [The extract is printed in full along with a translation farther below. M. H.] Introduction. VII grammatical forms, his knowledge may have come to him only by tradi- tion, as it appears he could not, in other instances, distinguish exactly the different cases and their inflections, or terminational changes; for in- stance, the Zand termination anam, am fijt = €j^)-u for the genitive plural, he takes simply as plural, but not as the genitive case '). But though it is but justice to the glossarist to say that in his time grammar was very little understood, we cannot but regret that, since his time, our Desturs, instead of improving, have still more neglected the study of grammar, so much so indeed that they knew nothing whatever of it*) until a knowledge of it along with a critical study of the Zand texts was revived by the successive laborious studies and deep researches of some eminent European scholars, principally those of Burnouf, Bopp and Haug, and by the excellent edition of almost all the Zand texts by Wester- gaard, which is highly appreciated by the Desturs. As regards the meanings which the glossarist (without regard to in- flections and terminations) gives to the words, they are in most instances correct. But owing unfortunately to the ambiguity of the Pahlavi character, in which the meanings are given, and to the decline of a proper know- ledge of this language among the Parsi priests, the meaning of the words has become in some places doubtful. The Editor and Translator has tried his best to find out those meanings which the compiler appears to have had in view. The principal reason that the understanding of the Pahlavi meanings given by the glossarist has become so difficult is, that, although this glossary is to be had in almost all Zand and Pahlavi libraries in India and 1} In the Persian this original termination becanie ^n, which is applied now in all the cases of plural indiscriminately. 2) The following paragraph, from UlemSii IsUm, written shortly after the ter- mination of the Sastoian dynasty, will give an amusing but a lamentable exemple of the utter ignorance of the Desturs of at even that date in this respect: Avesta zeban i Ormuzd ast, u Zand zebUn i ma,, u Pazand in ast ke paida kunam. The reasoning of the Destur in the above passage is this, that Avesta is the lan- guage of God and that one could not understand it without Zand. VIII Introduction. known to the Desturs only as a Dictionary of the Zand-Pahlavi language, yet it seems neyer to have been carefully or critically read by any of them; nor do they seem to have cared at all for it, as there is nowhere a single quotation from it to be found. Again, in many manuscripts, some of the Desturs have inserted interlineal Persian meanings to some words, giving them quite different from each other, for when one reads a word 9^3)U bunesteh, another reads it bandideh, one reads the word UH5 dovin, another doniv, a third has dogun; one reads the word ))mi~i(^) va-de- heshne, another vanideshne; one reads the word J^^^y dokhti, another dvdti, and so on, the instances being too numerous to be enumerated here. To make the "confusion worse confounded", the whole mass of these incorrect readings are jumbled together in Anquetil's volume, where again the meanings are still differently and most incorrectly rendered, which shows that even Destur Darab, the professed teacher of Anquetil, misunderstood and misinterpreted the meanings to his zealous pupil, the learned Frenchman, who made Europe for the first time acquainted with the Zand-avesta by publishing a translation of it. The task of the Editor, to render the meanings correctly was, there- fore, as may be easily imagined, no easy one; for in several places it was very difficult for him to arrive at an accurate and exact understanding of what the glossarist meant, on account of the ambiguity of the Pahlavi- character in general, the great misconceptions on the part of the copyists, and the different incorrect renderings by the Desturs. Although the Editor and Translator has tried [his best, to give a correct translation of the mea- nings of the glossarist, he cannot expect, nor is he vain enough to hope that this his first attempt will be found free from the imperfections inci- dent to a work of this kind in respect of the arrangement and the romani- zing, and especially as regards the translation of the work itself written in a doubtful manner in a language which has neither been carefully nor critically studied for many centuries past, and that translation too in- the English language a correct idiomatic knowledge of which, it is hoped, will not be expected of him. Introduction. IX It may be added that, though from a philological point of view, the Editor found several words and especially forms wrongly interpreted in the MSS. themselves, yet as an honest Editor he has thought it his duty not to make any change in the original opinion of the glossarist, of whatever nature it may be. As at the commencement of the preparation of this work it was not thought, nor proposed, as it now is, to prepare a series of Pahlavi works, in continuation of this, the Editor and Translator has hitherto thought it hardly worth while to mention his own way of reading and pro- nouncing the Pahlavi words, although he has since long been of opinion that the present way of pronouncing some of them (either European or Indian) is not only incorrect and imperfect, but also without any foundation ; and though he is of this opinion he has not thought it proper to bring his own system into full use in the present work, which he cannot do with- out, in justice to himself, previously fully publishing his reasons for the change; for, to publish a thing at once in quite a new and unusual system, (however sound that system may be) in the absence of the neces- sary explanations, would be apparently absurd and open to criticisms from all sides. With the exceptions, therefore, of a few essential changes in the pronunciation, all other Pahlavi words are transliterated as they are read by the Indian Desturs. As this Zand-Pahlavi glossary is the earliest attempt at the compilation of a Zand dictionary, it will not be out of place to enumerate here the lexicons, glossaries, indexes which are known to me, with a few remarks on them. 1. There is a copy of a very old but incomplete Zand - Sanscrit glossary which I saw, in company with my learned friend Dr. Martin Haug, for the first time at Surat while employed in our tour through Gujerat in 1863 to 64. This small book was then examined by me. In it are to be found only those Zand words which are contained in the Yasna with their Sanscrit equivalents, which latter are exactly the same as to be found in Neriosang's version of the Yasna. The author of it is unknown, as unfor- X Introduction. tunalely there is neither a beginning nor an end to it. It cannot, therefore, be ascertained whether it was made by Neriosang before his own version to assist himself, or was compiled from his version by somebody else. It is not made in an accurate manner, several words, though alphabetically arranged, being wanting. As regards the meanings, they are the same as given by Neriosang. 2. A small Zand and Persian glossary compiled by Destur Byramji Jamshedji Jamasp Asa (my great - grand - father). It contains about 500 or 600 words in all. The significations are given after the Pahlavi explana- tions without regard to etymology or classification. It is in my possession, and I believe there is no other copy of it extant. 3. Mr. Dhanjibhay Framji Patell of Bombay, the worthy son of our most esteemed townsman, the Hon'ble Framji Nassarwanji, Esquire, gave notice about fifteen years ago of his intention to publish a complete Zand-Enghsh Dictionary, but up to the present day the hook has not made its appearance in public, nor have I had the fortune of inspecting it. I therefore can give no opinion on it. Amongst the works of this nature of European authorship, I have to enumerate the following. 1. A carefully made Index of Vendiddd Sdde , with a glossary, published by Professor H. Brockhaus in lus romanized edition of Vendi- ddd Sdde. Leipzig, 18S0. This book was the first of this kind ever pu- blished. It contributed largely towards making the study of the Zand lan- guage more general in Europe. As usual with Dr. Brockhaus the task is very dexterously and accurately performed. 2. A complete alphabetical Index of all the remaining pieces of the Zand-avesta, wliich had not been indexed by Brockhaus, including all the Yashts and fragments, Afringan etc. (pages 144 to 342 of Westergaard's edition of the Zand-avesta) by Dr. M. Haug, compiled for his own private use. Copies of this book, however, circulated both in Europe (principally at Gottingen where it was copied from the original by Professor Benfey, Introduction. XI who allowed some of his pupils to take copies of it) and In India, though the work has not been published. 3. Handbuch derZendsprache von Ferdinand Justi which contains a Zand-dietionary. In this book which appears to be based on the two indexes mentioned, the passages in which the words are to be found in the various texts are cited which makes it very valuable for the stu- dents of the Zand language. The author has displayed great energy in its performance and deserves great credit for it. But I must add here that as regards the traditional explanations of the words which the author pre- tends to give he has mostly followed, it seems, Dr. Spiegel who has but an imperfect, and inaccurate knowledge of our tradition, as shown in his translation of the Zand-avesta which is decidedly inferior to those we have in Gujarati. Many of his explanations are, therefore, erroneous. Though we cannot expect of him any good knowledge of our tradition, it, is to be regretted , that so many words are rendered on mere guesses of the au- thor, as these serious imperfections greatly diminish the value of this other- wise most useful book and make it desirable that a better Zand dictionary should be compiled by a more competent scholar. In preparing this Edition I have used the following MSS. : 1. D. H. This is the oldest and most important of all MSS. from which the present text has been prepared. It was preserved in the library of Destur Khorsedji Barjorji of Surat, and presented in 1864 to Dr. Martin Haug in recognition of the great services rendered by him to Zahd and Sanscrit philology *). 2. D. J. The second MS. was written by Destur Jamshed Jamasp Asa of Nausari (my great -grand -father), and is in my possession. It was written in the year Yezdegard 1160. 3. The third MS. written by Destur .lamshed Edal Behrara Jamshed Jamasp Asa (my uncle) in the year Yezdegard H94 which is also in my possession. 1) See about it pagg. 79. 80. M. H. XII Introduction. 4. D. N. The fourth MS. written by Destur Nosherwan Jamasp Asa at Nausari in the year HSO, also in my possession. 5. The fifth MS. written by Destur Asa Nosherwan of Jamasp Asa family (my father-in-law) in the year 1208. 6. The sixth, a very correct MS. which is about 300 or 350 years old. The name of the author, or the year in which it was written is not mentioned. It belongs to my friend Jamaspji Bomanji Bhowanagari of Surat, to whom I am much obliged for having readily complied with my request to allow me the use of his numerous Pahlavi MSS. all of which are very valuable, and will be used for the preparation of the Government series of Pahlavi works with which I have been entrusted. Poona, April 1867. Hoshang Jamasp Destur. Introductory remarks by M. Haug, Ph. D. 1. On the age and origin of the Pahlavi language. The opinion advanced by Destur Hosliengji in liis introduction (pag. II. III.) that the Pahlavt or so-called Hmvdresh language originated during the reign of the Assyrians over Persia, from 1230 to 708 B. C, will surprise all scholars who have as yet paid any attention to that language, and as the majority is wedded to preconceived opinions, they will, without proper examination, almost unanimously condemn it as an absurdity. Although he has given no sufficient proofs, yet his view deserves all consideration, as it is, to a certain extent, the traditional opinion of the whole Zoroastrian priesthood on the age of the Pahlavi language. It is actually strange to perceive that those scholars who make so much fuss about the all-impor- tance of Parsi tradition, adhere to it only in minor points, such as the meanings of certain words, hut abandon it altogether as regards the most important questions, such as the age of Zoroaster, the composition and preservation of the sacred books, the age of the Pahlavi language etc. Instead of paying, in this respect, the slightest attention to the tradi- tional reports, they maintain, that, for instance, the Zand-alphabet is of post-Christian origin, and that the Zand-avesta, as we possess it now, was not written before the time of the Sasanidse, and had been preserved for many centuries exclusively by memory, opinions which are laughed at and XIY Introduction. ' ridiculed by every Parsi priest (and I think justly) as absurdities. The Pahlavi language is assigned to the Sasanian period, as we do not find it employed in inscriptions, and on coins before Ardeshir. But the promo- ters and advocates of this opinion have never, it appears, fully considered the questions which here quite naturally arise: how did the Pahlavi which is taken as a mixture of Semitic and Iranian languages, become the lan- guage of Persia, superseding the Persian ? and why did the Sasanian kings who were so extremely zealous in preserving the national customs, man- ners and religion, make an essentially Semitic idiom their official language, disregarding thus the national language of Persia? As nobody will, I sup- pose, maintain, that a Semitic idiom was the original language of the Per- sians and Modes who were Aryans, we must account, in one way or other, for the fact that a Semitic language spread over the whole Persian empire to such an extent thad it could be made the official language. One has adduced commercial and literary grounds, by saying, that the Babylonian was the commercial language of Asia and that, since Christianity began to spread, Syriac books were much studied in Persia; but these reasons are certainly not sufficient to account for the official employment of the Pahlavi language under the Sasanian dj'nasty, and the fact, that all the commen- taries on the sacred books were written in it. In every country where a foreign language is very extensively employed, and almost universally understood, it has been spread by conquest only. Persian did not become, for instance, the official language of India, before Mohammedan, nor Eng- lish, before the English conquest, nor French that of England, before the Normans conquered it. Now the only foreign nations who held sway over Iran for any length of time during the period when alone the Pahlavi can have originated, were the Assyrians and the Greeks. The Assyrian reign terminated, if we take the latest date, certainly with the destruction of their capital, Niniveh, by Cyaxares and Nabopolassar in 606 B. C. ; but the Medes shook off the Assyrian yoke (or rather began to shake it off) already at the time of Dejoces (700 B. C.) after the rule of the Assyrians had been lasting, as Herodotus (I, 95.) informs us, for 520 years. Introduction. XV The overthrow of the Assyrian tyranny which appears however, not to have been completed before the end of the seventh century B. C, must have given a great impetus to the revival of national manners, customs, and the paternal religion which we have all reason to believe was that of Zarathushtra Spitama. It is a very significant fact that Parsi tradition unanimonsly places Zoroaster at the very time of the complete termina- tion of the Assyrian sway, that is, towards the latter part of the seventh century B. G. ; for we learn from the Arddi Virdf ndmeh , (composed during the first century of the Sasanian dynasty) that the Zoroastrian reli- gion had been in existence for 300 years when Alexander conquered Iran, and destroyed Persepolis along with the library in which the original copy of the Zand-avesta was kept (see my Lecture on an original speech of Zoroaster with remarks on his age pag. 20); this brings back the age of the prophet to 630 B. C. With this date agrees on the whole a state- ment by MasMi (about 9o0 A. D.) '), Lhat the Magi affirm, that Zoroaster lived 280 years before Alexander, that is, 610 B. G. Further weight is added to it by a story, related in the Dabistan according to Parsi and Mo- hammedan reports (1, pag. 308), that the Khahf Mutawakkal ordered in the year A. D, 846 the cypress which Zoroaster was said to have brought from the garden of paradise, and planted at the gate of the tire -temple at Kishmdr to be cut off, after it had been standing for 1450 years. If we take solar years, as we are fully justified in doing, we arrive at 604 B. G. as the date when the tree was planted; this was done, as it appears, shortly after the fall of Niniveh, in commemoration of some great event, probably the revival of the ancient Zoroastrian religion. All these state- ments tend to prove that at the time of the Median king Cyaxares who was ruling during the period indicated a great movement in favour of the Zoroastrian faith took place, which can be only a revival, as the founder, according to the unanimous statements of early Greek and Roman authors, lived long before that time. The Zoroastrian religion appears, as we may 1) See Chwolsohn, Die Sabier II, pag. 690. XVI Introduction. learn from Agathias (II, 24, pag. H7 ed. Niebuhr) to have become almost extinct during the Assyrian reign, and entirely amalgamated with Babylo- nian and Assyrian idolatry, as the Persians worshipped, before the Zoroa- strian innovations, (as Agathias calls the doctrines of Zoroaster) i. e. before the revival of the old religion, Bel, Sandes, Saturn etc. This circumstance throws light on tiie expression paoiryodkaesho "a professor of the ancient religion" by which the traditional books, chiefly the Dmkart, understand only the Zoroastrians. Their Fravashis appear to have been introduced in- to the prayer formulas at the time of the restoration of the old religion; for before that time there would have been no occassion, as all Parsis appear to have professed the Babylonian religion, or rather a mixture of it with their own, and made no distinction between their own and that of the Babylonians and Assyrians. It is to the time of Cyaxares that we must ascribe the invention of the so-called Zand-alphabet for the purpose of preserving the sacred texts; for at the time of Ardeshir Babegan, there would have been, according to the statements of the Dinkart and the Ardai Viraf nameh and the tra- dition of the Parsi priests about the great ignorance of the priesthood regarding the religion at that time, no one able to invent such a minute alphabet, expressing every shade of articulated sounds of a language which had been dead, at that period, for a considerable time. It was at the same time and the eariy period of the Achsemenian rule that the books of the Zand-avesta of which llie present Zandtexts are fragments were collected, arranged, commited to writing, and commented on, and not at any period subsequent to it, for during the rule of the Achfemenian dynasty to which the Magian priests never appear to have taken a liking, as tradition has forgotten them almost entirely, whereas Cyaxares (HusM- dar, VvakhshatraJ is expected to appear again for the restauration of the Zoroastrian creed, the Zoroastrian religion was, on political grounds, not better cared for than the Babylonian or Assyrian idolatry, though the kings professed the Zoroastrian creed, as we may learn from the facts Introduction. XVII that, according to the Bisutun inscription, Darius restored the temples') which Gumdta, the Pseudo - Smerdis , had destroyed, and Artaxerxcs Mnemon (404 — 368 B. C.) ordered images of Andhita to be made and put up at various temples (see Clem. Alexandr. Protrept. ch. S. pag. 43. ed. Potter) which must have been regarded as an abomination by the true Zoroastrians, just as it is done by them now-a-days. As the Magi were Medes, and desirous of wresting the sceptre over Iran from the hands of the Persians, the Achtemenian rulers had no occasion to strengthen them and fan their fanaticism by collecting their books, restoring their religion and spreading their tenets by force, as they would have been expected to do. Only the two first kings of the Achffimenian dynasty, Cyrus and Gam- byses, appear to have given much support to Hie Magian religion, but after the attempt of the Magi to seize the reins of government , had been frus- trated by Darius, he and his successors had all reason to remain as in- different as possible to their religion, and avoid taking the lead in any thing which might have fostered their fanaticism. Notwithstanding, the Zoroastrian religion remained a recognized, and even to a certain extent, the state religion of the Persian empire during the Achtemenian rule, and religious learning could be easily kept up by tlie priesthood. Many commentaries and original books on reUgious matters may have been composed during that time. But the Macedonian conquest which was completed in the year 330 B. C. changed entirely the state of affairs. The Greeks, in order to take revenge for the destruction of the temples at Athens by Xerxes, destroyed Persepolis, killed the priests, and burnt the library containing the original copies of the sacred books, the texts along with the commentaries, as we learn from the Dinkart and the Ardai Viraf. From this blow which is unanimously, and I think justly, attributed by tradition to Alexander, and not to the Arabs, the Zoroastrian religion never recovered. The books were scattered, and the priests be- came every day more ignorant, as no native rulers had any interest in 1) These can be only idoltemples, as the Magian priests had no temples at all, and hated idolworship as fanatically as the Jews, or Musalraans. XVIII Introduction. promoting a knowledge of the Magian religion. After an interval of about 500 years, during which the religion as well as the sacred texts must have suffered greatly , the restorer of the paternal religion appeard in the person of Ardeshir Babegan (A. D. 226.). Under his reign the texts along with the commentaries were recollected, and Zoroastrianism made the religion of the state. The Pahlavi was raised to the rank of an offi- cial language. Now the question arises, why did Ardeshir Babegan introduce the Huzvaresh language which had not been the official language during the reign of the preceding dynasty, the Arsacida3? As he was the restorer of the national customs, and the ancestral creed, we may expect him to have given his support to the cultivation of the national language. But Huzva- resh, on account of its purely Semitic character, chiefly as shown in the inscriptions, can never have been the vernacular language of Persia, which rank must have always been held by the Persian, as we find it there in antiquity as well as in modern times and up to the present day. Had it once died out, it would be no longer existing, as a language once dead, is generally never made a living one. The preference given to Huzvaresh by the Sasanian kings over the vernacular can be only accounted for by supposing that the character of sacredness was attached to it, as it was the language in which all commentaries on the religious books, and on the laws were written, occupying for the Zoroastrian community the rank of a church and law language just as Latin in the middle ages in Europe. The question about the age of the Huzvaresh language is closely connected with that about the age of the Huzvaresh commentaries on the sacred texts, and the traditional books written in it. The two most im- portant documents relating to the history of the Zoroastrian writings, the introduction to the Ardai Viraf, and a passage from the Dinkart (see the appendix to this tract) clearly state, or indicate that commentaries on the sacred books, and original compositions in the Pahlavi (Huzvaresh language) were extant at the time of the destruction of the great library at Perse- polis by the Greeks (330 B. C). For the Dinkart which is by far the Introduction. XIX largest HuzvSresh work in existence'), and the most important storehouse of traditional lore, comparable to the Jewish Talmud, is said to have been originally composed by the disciples of Zoroaster himself (though it is admitted that it was, after the copies had become scattered, and destroyed several limes, recomposed from the fragments). According to the Ardai VirAf, the original copy of the sacred texts which was deposited in the fort at Persepolis, contained both Avesta and Zand; but by Zand one understood throughout the Sasanian period only the Pahlavi language, and commentaries written in it, as the reader may learn from the first pages of this Zand-Pahlavi glossary. If we farlher consider, that almost the same character of sacredness was ascribed to the Za7ul or original Pahlavi com- mentary as to the Avesta or original text itself, as is clearly shown by some explanatory remarks added (during the Sasanian period) to the Pahlavi translation of some passages of the Yasna'^), and by the fact that the Parsi scripture is commonly called Avesta-Zand in the traditional books, we are driven to the conclusion that commentaries in the Huzvdresh language on the sacred texts must have been in existence long before the Sasanian period. For at the lime of the restoration of the Zoroastrian religion by Ardeshir Babegan the priests were so ignorant (as we learn from the Ardai Viraf, and as it is generally believed by the Parsis now-a-days) that they had been utterly unable to compose only half as good a commentary as that one on the Vendidad is. All they could do was to collect the texts and 1) There is unfortunately only one complete copy of it in existence which is at Nausari in the library of the Destur-i-Desturin. I saw it together with Destur Hoshengji on our tour through Gujarat in January 1864; it comprises about 2000 huge pages. Notwithstanding the numerous efforts which have been made, no transcript of it could be obtained. Parts of it are in several other libraries. I pos- sess (out of the seven volumes) the second and seventh, which contain the most valuable information (hitherto utterly unknown), principally lengthy extracts from some Nosks which are now lost, and many traditional reports about Zoroaster. As regards the understanding, it is the most difficult Pahlavi work in existence, diffe- ring widely from the easy style of the Bimdehesh, Ardai Viraf, and other compo- sitions of the Sasanian period. 2) ta, in Yas. 30, 1. 31, 1., and vJi 29, 7. are explained by i)3) ^jJ^iJj)* AvestSik Zand. XX Introduction. translations, and all other helps, such as glossaries etc., and try their best to obtain an understanding of them. Of the Pahlavi versions of the Ven- didad, Yasna and Visparad now existing, we can only assign the glosses to the Sasanian time, but the actual renderings must rest (chiefly those of the Yendidad) on much earlier translations. Now, if according to all the evidence ') which has been adduced, it is hardly possible to deny the existence of translations of the sacred texts before the Sasanian times, and if we bear in mind the importance attached to the Huzvaresh as shown above, we may safely conclude, that this language must have been in use among the Magian priesthood long before that lime. However I know very well that all the arguments adduced are not sufficient to prove the origin of the Huzvaresh language during the Assyrian period. This is only possible by showing an actual identity of the Huz- varesh with, or at any rate, the closest relationship to llie Assyrian of the cuneiform inscriptions. Although several important items can be pointed out (as will be done hereafter) to prove a closer connection of the Huz- varesh with the Assyrian than with any other Semitic dialect, yet our know- ledge of the Assyrian is not advanced enough to settle tlie question finally. Before entering on this discussion I must slate my opinion on the nature of the Pahlavi language which the Sasanian kings employed in their inscriptions, and its relation to the Pahlavi of the books. Professor Wester- gaard believes them to be essentially different, as he takes the former for a purely Semitic, the latler for an h'anian language. But on a closer in- vestigation of the Sapor inscription A of Hajidhcid (B shows another Se- mitic idiom which is no Pahlavi, but very near it) I became fully convinced of the complete identity of the language exhibited in it with the Pahlavi \) To it the statement of Pliny (N. II. 30, 2.) may be added x^•ho savs that Zoroaster composed, accordhig to Hermippos (250 B. C), two milhons of verses. This notice is only intelligible, if the commentaries are also connted, as the pure Zand texts cannot have been so numerous according to Parsi tradition. Pliny men- tions even commentarii on the Zoroastrian writings, but states that they perished {that IS chiefly since the time of Alexander). Introduction. XXI of the books, and of the purely Semitic nature of both. I give here my proofs in short '). i. The termination ^ man which is known as a peculiarity of the book-Pahlavi is to be met with also in the inscriptions, and added to the very same words as in the former; it is expressed by the cliaracter tt. Instances from the Saporinscription A (Westergaard's Bundehesh pag. 83): lin. 1. S. 7. 13. rij^J zanman = ^^ danman "this"; 1. 3. rt2j bar- man — ^)i benman "son"; 1. 8. 16. rtll olman — \^) varman, or valman, olman "lie, him, it"; 1.9. ri'Ot* tamman = ^^^ tamman "there"; 1. 10. 12. ril^ homan = ^yt homan "it is" (in ^^y^ homan-am "I am", 5^)*> homandd "he is"); 1. H. rtU lanman — ^y roman, lanman "we"; 1. 12. 16. ri'^') yadman = jjp yadman "hand"; 1. 12. rt)>-/ lagalman = ^i>J ragalma7i "foot". — In the inscription B the termination occurs only in some of the words mentioned, such as zanman^ tamman; but, instead of yadman, we have yadd, a purely Chaldaic form, and homan is not to be found at all; instead of lanman "we" there is only Ian (lin. 10.). 2. The peculiar prepositions and adverbs of the Pahlavi books are also to be found in the inscriptions. Instances: 1. 2. 4. yO min = ^ min "from"; 1,4. JQ-^ apan = )^ avan "in"; 1. 6. 12. (2Q. pavan = ))gj pavan "in"; 1. 13.15. )l ol = J) var, val, ol "to, into" (comp. Hebrew hv); '• 5- t^'O^ umat = ^w amai "tliat"; 1.8.9. p:^ aik = ^ dicjh "otC'; 1. 9. ^1 Id = -m^ Id "not"; 1. 11. 14. 2^.1> akhar = 3jiq» ahhar "after". 3, The pronouns are in both the same. Instances: 1. 1 O) U (the same as in B) = J k, li "1"; 1. 11. nTw lanman = ^y roman, lanman 1) A translation and explanation of both texts of the hilinguai Sapor inscrip- tion I hope to publish soon. ■vjr^i Introduction. "too" we"; rt^S zatman see under 1; 1. 9. 12. 13. 15. y zak = ^ zak "this". 4. The verbs are, on the whole, the same. Instances: 1. 5. 6. 14. ((->'?3'22. shaditan') (B shadH, past part. fem. of sh'dai, Chald. xntJ^ "to throw") = ))^))>-'0 shadontan "to send" (see the Pahlavi-Pdzand Glossary pag. 17. 1. 5.); 1. 7- 13. 52{;^^^^ hanahtun,3pl perf. of ftan«fi« (Ghal- dee and Syriac nnx a/c/ie« "to put, place", instead of an'khct, causal of nm n'fc/i^i "to descend") = M^D^^ andtuntan (read: anakhtuntan) "to put, place" '); 1. 8. Jt*"?©/ lamitan (B ramti, past part. fem. of ram'ai "to throw", Chald. N0"1,) = ))^M^V ramituntan "to throw"; 1. 9. {Tl.'^O yehavon (B. the same) = ^))yo yehavunat "it is" (Chald. Njn havd' "fuit"); 1. 10. rt2^ pi^'? ye/iawdw honian = V)** ^*M>*0 2/e/iaui(niftomawad in the phrase: rtl^ p2S^9 '^.^'J^q. pcf^a/i; (instead of paitdk) yehavm homan "it is public, known" = iJ^yo ^))J*0 ^-"COfi) petdk yehavUnt homanad. 5. There are nowhere in the inscription Iranian verbal terminations to be observed, but the few which are found, are undoubtedly Semitic; see those mentioned under 4. Of nominal terminations we observe only the plu- ral suffix an in J^JyD malkdn "kings", {^/3/f>22. shataldaldn (instead of shatardardn) "Satraps" etc. which is generally derived from the old Persian gen. plur, andm, but it may be as well, and I think wth more rea- son, explained from the Assyrian where the emphatic plural is an, nom. dnu, ace, d7ia, gen. dat. dni (see Oppert in the Journal Asiatique, Tome XV, 1) This 11 is no part of the infinitive termination tan, but a suffix, very li- kely that of the first person plural. Granimatii'.ally the infinitive is impossible in those cases in which it is found after (^ t in the Saporinscription. 2) The inscription B which is only a translation of A has instead of it ha- saimun which is clearly a Hilil of Qlfc' "to put". Introduction. XXIII of 1860, pag. ill; his statements are confirmed by the texts). For the proper plural termination in Zand is am, and anam only used of the words ending in a. The change of a final m in Zand and old Persian to n in modern Persian appears to me very doubtful, as I am not aware of a single instance which would really prove this change. The other Per- sian plural termination in hd cannot be explained from Zand or old Per- sian at all, and we have to look for an explanation from the languages of the cuneiform inscriptions. The only trace of Iranian grammar in the in- scription A appears to be the application of the Idhdfet i la Ol^^lC^'^TL Shakhpukhri; but I have no doubt that on further investigation it may be also traced to Assyrian origin. The only Iranian elements to be found in the inscriptions are a few words chiefly relating to religion which were borrowed from the Persian, such as {^'?3/0 mazdayasn "a Zoroastrian" lyo minu "divine, hea- venly", i^jpj'^ yazddn "God", f^^DlQ. parmdt "ordered" fpairi- mdta, Persian farmiidaj etc. The only real difference which appears to exist between the language of the inscriptions and that of the books is, that the Iranian terminations of moods, and the persons in the verbs are omitted altogether in the former, whereas they are to be met with constantly in the latter. This can be easily accounted for, if one bears in mind that the Parsi priests have become accustomed for many centuries to pronounce all Huzvaresh words, as if they were Persian. They write, for instance, ))^)))<0 (yehaVuntan), ^))>H5 (yehaviinatj, c^))>*0 fyehavunedj, ^)))Hi fyehavuntj etc., but read always bMan, bavdd, havcd, bud etc. As the Assyrian way of distinguishing persons, moods and tenses differed very much from the Iranian, and was, in several respects, much more defective than the latter, it was thought necessary, in order to preserve the correct understanding of the old Assyrian (Huzvdnash) versions, to add the Iranian terminations to the Assyrian words. This was originally the so-called Pdzand i. e. the com- mentary on the Zand in the language known to every one, whereas Zand XX!V Introduction. (i. e. Pahlavi) was the language of the priests and learned men. This Pazand is certainly of Sasanian origin, and was added only after the col- lection of the fragments of the Avesta with the old Huzvanash versions. In the course of time both the Zand (Pahiavi) and the Pazand (Persian) were mixed up into one jargon, which has taken almost up to the present day with the Parsi priests the same place which Latin occupies with the scliolars of Europe. This is the Pahlavi of the books which is, as we have seen, no Iranian language at all. Now I have to state what I know of the relationship in wich the Pahlavi stands to the Assyrian language, or rather of the supposed identity of both. Of the Assyrian with which the Babylonian appears to have been identical we have to distinguish two principal dialects, which may be called High-Assyrian, and Low-Assyrian, the former being the language of the cuneiform inscriptions, the latter that of the common people which was generally written with the old Aramaean or Phenician character; they appear to stand to one another exactly in the same relationship as the language of the Hieroglyphics to the Demotic. The High- Assyrian , as exhibited in the third language of the trilingual cuneiform inscriptions, and in the records' of the Assyrian and Babylonian rulers, is distinct from all other Semitic dialects with which we are acquainted. It is richer in forms than either the Ghaldee or the Hebrew, and stands in this respect nearest the Arabic. The Low -Assyrian is an Aramasn dialect and stands nearest the Ghaldee. In later times it was known by the name of the Nahathcean language. We find it officially employed during the time of the Acha?.- meniaii dynasty, as we may learn from the legends on coins which were struck by various Satraps during that period. The few words which occur in them show some features peculiar to the Pahlavi, such as the vowel M ()) at the end of names whether they are of Iranian or Semitic origin. Thus we find nann Tiribazu, ii221D Phaniabazri, i^^n Tahalu, -QV VS'-lMT 'Abd-zohar'u, loiin Tadnamu '). The relative pronoun n ~i 1) Seo Due de Luynes, "Ess;u sur la numismatique des Satrapies sous les rois Achfimi^nides. Paris laiS". Blau, "De numis Achmmenida- Introduction. XXV which is employed in Huzvarash (the Iranian pronouns being generally added to it, f»3 ztm etc.) is also found on a coin of 'Abd-Zohar, the Satrap of Cilicia. In the legends on the Nabathaean coins of Petra which appear to have been struck since 151. B. G. we find that most of the proper names end in u, for instance, i£033 Nabtu Nabathaja, d^D Malku (Malchus, name of a Nabathaean king), i:ox 'Amanu, n^n Khuldu. The same we observe in the Sinaitic inscriptions which are of Nabathaean origin (instan- ces: inT Yarkhu, itfD Mashu, )b^) Vilu etc.); the use of this u is, ho- wever, not restricted to proper names, but it is found in common nouns also, such as I'T'OX ""Amiru "Emir"'). As regards tliis final u, we may well say that it is one of the most distinctive features of the Huzvarash , as it is added there to almost all nouns, infinitives and past participles which end in no vowel expressed by writing. The most curious views have been set forth on it. Some regard it as a miswriting, or quite a meaningless addition, others read it n which cannot be explained in any satisfactory way, others a, as some of the words which are marked with it, are pronounced in Persian with final a, for instance }^)4 fkantuj harda. There can be no doubt that the real meaning of this final u has been as unintelligible to the Parsi priests almost since the beginning of the Sasanian times as the cases of the Zand-language. In the Sasanian inscriptions it is not employed, which clearly shows that, as it was no longer pronounced (or understood), it was not expressed in wri- ting. But the priests who slavishly stuck to the old Huzvanash versions kept it when making their copies. In the High-Assyrian cuneiform inscriptions we find this u very fre- quently employed in nouns as a sign of the nominative case, e. g. no saru rum AramMO-Persicis. Lipsiae 1855." (pagg. 5—7. 12. 13.). J. Brandis, "Das Munz-, Mass- und Gewichtswesen in Vorder-Asien. Berlin, 1866." (pagg. 351. 429 etc.) 2) See the article by Levy on (he Nabatliman inscriptions in "Zeitschrift der Deutschen Morgenlrendischen Gesellschaft" vol. XIV, pagg. 363—484. ]^j^Y[ Introduclion. "king", DT rabu "great", ax 'abu "father", but it appears to have been used also for the oblique cases, principally in proper names; compare sar Babilu, "king of Babylon". In the Low- Assyrian written in the Aramaean character we find it also used at a very early time, as we learn from a seal found at Koyunjik which bears the inscription i;ynny^ leatrazu "be- longing to 'Atraz". ') From the final u to be found so frequently in nouns and infini- tives we must distinguish the final u, or vti, to be met with after verbs, e- S- )?0)W yehavunetii. This is also to be traced to an Assyrian source, but of quite a different nature and origin. We find in the Ninivite inscrip- tions very frequently after the aorists (expressed by the second tense of the Semitic languages) the syllable va'^) which appears to express the reference of the preceding action to the following, and can often be translated by "and", "and then", but not always. It is not the common particle "and", as it never appears between nouns. Let us now mention some other peculiarities of the Assyrian and Huzvaresh languages which point to a common source. 1. In the Pahlavi we observe that nouns which end in Persian in a vowel, are generally followed by a guttural, e. g. avestd is avcstak, karfa "a meritorious action" is karpak, kanpak, nu "new" is nuk etc. The same peculiarity we find . in the Assyrian inscriptions , as we learn , for in- stance, from the way, in which the final a of Ahura-mazdd is written. Though the sign of the syllable da would have been sufficient to express the a, we find often a guttural h fkhj added after it, so that the Assy- rians probably pronounced the name Ahurmazdakh ; other instances: 1) See Layard, Niniveh and Babylon pag. i55, 2) See tlie great inscription of Sanherib col. I, lin. 29—35 in "The Cunei- form inscriptions of Western Asia edited by Sir Henry Rawlinson vol. I"; the great inscription of Nebucadnezar both in the archaic and common character (in the same work) col. I, lin. 63; the Assyrian inscription of Persepolis 3: iddinu va "he gave", Oppert, Expedition en M6sopotamie II, pag. 2S2; the inscription of Sardanapal in the Louvre, lin. 2, asbat va "I seized", Oppert, E. M. II, pag. 338. Inlroduction. XXVII Akhamamshi(kh) , "Aryaramna" (a proper name); Hishi(kh)arsha(lcK), Kh^iyarsha "Xerxes"; Vvidarnakh "Vidarna'" (a proper name) etc. 2. The suffix, jiq^j which forms adverbs from substantives and ad- jectives, is apparently identical with the Assyrian suffix isli which serves exactly the same purpose. The Parsi priests read it ihd or hyd which reading appears to have been current already ad the time of Neriosang (about A. D. 1350), as we may learn from his Pazand transliterations of Huzvaresh texts. It is, however, just as incorrect as many other readings of old Huzvanash words, as it cannot be explained from any Iranian or Semitic language. We are, however, perfectly justified in reading it yash or ish^ in which case the whole mystery is cleared up. Instances from the Huzvanash: JiQyjji4»(3Ji)) vandshdnsh "in the way of a sinner, sin- fully"; ^'OO^OO ddtlsh "in the right way, rightly, properly"; from the Assyrian: ^l^b^ shalmish "up to the end, completely" (from n^li'), !i'D33 kakhahish "with, in stars" (Hebr. 3D12 kokab) , tabish "in a good manner" (Hebr. 2ito tob). •) 3. The name of Ahura-mazda in the Huzvanash versions, M^yjy^^ which is traditionally read Anhoma, can be only explained from the Assy- rian. All attempts made by some modern scholars to read out of it Hor- mazd are in vain, as the Pahlavi characters of -u^yiyi can by no means express the sounds required for Hormazd. Moreover, it would be very strange to suppose that the Parsi priests should have forgotten the pronun- ciation of the name of their God, or wilfully mispronounced it, as this would have been a great sin according to their religion. The explanation is, however, simple enough. They found the name constantly written -u^yiyi in the old Huzvanash versions which were collected at the time of Ardeshir, and kept it conscientiously. This can be the only reason that they did not substitute ^S^Syt Hormazd for it. The writing -a^yi represents, however, the name Ahura-mazda just as well as A^^iyt ^ We must I) See Oppert-) Expedition en M6sop. II, pag. 269; Grammaire Assy- rienne §. 198. XXVIII Introduction. divide it into an. ') ho, ma. The first is the -well-known Assyrian word an "God" (originally expressed by the image of a star, as we learn from the inscriptions in the archaic character), which always precedes the names of the Gods; Ixo is the abbreviation of hur , hor, and ma that of mazd, the whole meaning thus "the God Hormazd". 4. Another strong argument for the supposed original identity of the Huzvanash with the Assyrian is furnished by the occurrence of Tura- nian suffixes and words in the Pahlavi. As the Assyrians borrowed their whole system of writing along with the phonetic values attached to each character from a Turanian nation ^) , it is quite natural to suppose that Turanian words crept into their language and could interchange with their own. And indeed several Assyrian words as read at present do not appear to be of Semitic origin. So, for instance, the auxiliary verb tur "to be", which is so frequently met with in the Assyrian inscriptions, is no Semitic word , but we find it in the Turanian version of the Bisutun inscription 3). The suffix )|«(5 ^ t)y^ ^ eshn, esn esni which is of very frequent oc- currence in the Pahlavi *) cannot be explained from any Iranian or Semitic language; but it is partly employed in the same sense as in the Pahlavi (as a 3 person of the imperative) in the Turanian versions of the Bisutun and Persepolitan inscriptions, e. g. farpisni "let him kill", nusgasni "let him protect" s). The word i^ajf^ "a place, district" which is traditionally read^mafc is also of Turanian origin. For it is, in my opinion, identical 1) In the Riviyats this a n is sometimes regarded as being separate from the name "Hormazd". For in a passage of a fine Rivi\yat belonging to the collection of Zand, Pahlavi and Persian MSS. which I made for the Government of Bombay, (INr. 29, b. fol. 403, a) the name is written ^S^yo yo An Hormazd, 2) This has been shown by Oppert beyond doubt in his Exp. en MS s. vol. II. 3) See my pamphlet "Ueber Schrift and Sprache der zweiten Keil- schriftgattung". Gottingen 1853, pag. 33. 4) See my pamphlet "Ueber die Pehlewisprache". Gottingen 18S4, pag. 17. 5) See "Ueber Schrift and Sprache der zweiten Keilschriftgattung" pagg. 31. 42; Oppert, Exp. en M6s. II, pag. 198. Introduction. XXIX with the Turanian kititik "place, town, a cultivated field" the ideographic sign of which is always added to the names of certain places, such as Ba- bylon, Borsippa, Sippara, Accad, Elam, the river Euphrates etc. ') Another word of the same origin is damdamd "sea" fPaJdavt-Pdzand Glossary pag. 2, 1. 10), Turanian dim, tim "water, sea". The arguments adduced in the above will be sufficient to make the original identity of the Huzvarash with the Assyrian appear very probable to every impartial and judicious scholar. Additional proofs I may give on another occasion, as my own knowledge of this very difficult subject advances. The Assyrian appears to have been well known in Mn even at the time of the composition of the original Avesta ; for we find in the present texts at least two words wich were of ■ frequent use in the Assyrian, but cannot be explained by means of the Aryan languages. These are aspe- rena and naska; on asperena "a particular weight, a talent" see note 3 on pag. 60. Naska "book" Pahlavi ^ii)) nusk (NoskJ is the Assyrian nusku which does not signify "unction", as Oppert, mislead by a false etymology, supposes, but something connected with writing. Nusku which is still preserved in the Arabic nuskhat "a copy of a book" is the Assy- rian pronunciation of a very frequent character which was pronounced pa ^) in the Turanian (Gasdo - Scythic) , and expresses ideographically the God Nebo who is the writer of the gods*); if preceded by the ideographic sign for "wood", it is pronounced in Assyrian haraf^) which cannot mean 1) See Oppert, Exp. enM6s. It, pag. 95. 89. (nos. 2.3 - 29. 34. 35). 108 (no. 18). 2) See the bilingual explanation of ideogrammes in "The Cuneiform In- scriptions of Western Asia, edited by Sir Henry Rawlinson" vol. II, pag. 2 lin. 344. 3) See "Chwolsohn, Die Sabier". II, pagg. 164.685. Nebo has revealed the cuneiform character (makmir, the writing of the kemarim Dnori who are well known in the Old Testament as the Babylonian and Assyrian idolpriests) ; see the preface of Sardanapal to his vocabularies in Oppert, Exp. en MSs. II, pag. 360. 4) See Oppert; Exp/ en Mes. II, pag. 87. XXX Introduction. "sceptre" as Oppert thinks, but "style used for writing" ') (compare tO^n "style" Jes. 8, 1.), as the root Din hharat means to "cut, to sculpt, en- grave" in the Semitic languages, but has nothing to do with words meaning "to rule, staff, sceptre". Nusku probably signilies "hook", and Nebo, as the secretary to the gods, was the "God of books". It is, according to this investigation, not at all improbable, that tlie Huzvanash language originated at such an early period as that one assigned to it by Destur Hoshengji. 1) Tlie passages from the great Nebucadnezar inscription col. I, lin. 43. 60. where the words haratu and harana occur, appear to have been misinterpreted by Op- pert, Exp. en M6s II, pagg. 312. 13. 15. The words harata isharti usadmih gatiia (yadiia) mean: lie (Nebo) made my hand raise the style of justice, i. e. Nebo directed my hands to write just decrees; usadmih is the Safel (causal) of damakh which root means in Arabic 'to be raised". The other passage lin. 60 harana ishartam tapakid-su, I translate ''thou (Nebo) hast made him keep the style of justice'' i. e. thou hast confided it to his hands, made him thy trustee on this earth; for the king's decisions are believed to be inspired by Nebo, the secretary to the gods who knows all their thoughts. It is, however, possible that in later times the style was mistaken for a sceptre. Appendix. 1. Extract from the third volume of the Dinkard (taken from MuUa Piruz, Avizeh din pagg. S— 22). ') ^ii) ^)^))o )^^r* )>o-^» hoi) ^ ^6) ^)v)i) ^e))»>o ^ i- 1. Maam dinu tiaptk Din-kant-naptk man nakizand vehdinu ho- mandu Din-kant-naptk kant , ait man visp ddnukc pdshid dinu mahcst paitdkS. i) This text does not appear to have formed an original part of the Dinkart. It must have been added when its fragments were collected and arranged for the last time, to serve as a historical record of the fate of this storehouse of traditional lore. I print it here from a copy which has been written by Destur Hoshengji for my own use. In my transliteration I have introduced some changes, for the principal of which I think it necessary to state my reasons. 3) which is generally read v a r, I translitera- ted ol, as it is the Semitic ^)j , the ];' being expressed in the Pahlavi by j ; compare .3) vad "to, up to", Hebrew ^i?. The preposition uj "in'' which is read dayen, I read yen or 'in, as it is completely identical with the Assyrian |j< 'in "in". The )) after the verba finita I transliterated vu (va would be perhaps better) as it is evidently the Assyrian va employed in the same way; see pag. XXVI. The final J has been pronounced u throughout; see pag. XXV. ■ijW-^ "spirit" which is generally read madonad, or taken for a mispronunciation of minui "heavenly" in Pazand, I read mainivat which I regard as an old Persian word conveying the same sense as the Bactrian mainyu. y^^ "God" which is pronounced yehan or ihan by the Desturs is not identical with yazd^n, as some European scholars have taken it, but also an old Persian word, yasana, or yadana "deserving wor- ship". — As regards the translation, I have used the P^izand by MuUa Firuz and his Gujarati version, along with the corrections made by Destur Hoshengji, but without constantly adhering to their interpretations. XXXII Introduction. 2. Nukhustu kantu man shapir dinu poryo -tkcshanu vakhshur yesh- tu-frohdr Sapetdmdnu Zertoheshtu partum hdveshtu pavan pun- seshne vakhshUneshne man ham yesht-frohdr vehdmu paitdke yehavuneshn dgdst. 3. Maam kend babd angusMtak roshni man bun roshanu zak bun punseshn vachir dahyupatu burzdnvad kai Vishtdsp naptkinitvu bun bun ol ganju i Shaspikdn avaspdrdvu pazhinu pazhizkihd vastartanu parmiitvu. 4. Man zak akhar pazhinu ol dazhu i nipisht shadHnitvu tamma- nach ddshtanu dgdst. 5. Yen vazand man marc dosh-gadman Alaksandar ol Airdnu- shatanu yen khotde mat; zaki pavan dazhu i nipisht ol sochashn; zaki pavan ganchu i Shaptkdn ol yadman Arumaydnu matm. Avash olach Yiitndik huzvdn vichdrtvu pavan dgdst man pcsM- nik guftatiu. Introduction. XXXlll G. JastaJcu olmatibi Antakhshatar mallcadn malhd Pdpakdnu matvu ol lakhdr drdsturi Airdnu hlmddyd; ham napik man pargandagt ol aevak jiiidkjaitgunatu; u porytitk8sh ahluhu Tosre Harpatu ychavunad maam matvu rutman paitdM mail avistdk lakhdr andakhtu. 7. Man zak paitdke bundakinidaku parmutvu damdnah kantu an- gushitaku man barash man bun roshnu pavan ganju i Shapdnu ddsht pazhmu pasMzkiha perdkhmid permutvii dgdai. 8. U akhar man vazand vashupcshnu man Tdzigdnu olach dtndnu fuj ganchu i kishur matvu vohuparvartu Atanu-pdt Atanu- frobak i Fcrakh-zdtdn i hudindn pcshupdi. 9. Zak pazhhiu i kostuihd pcrgandaku yehaviintu niik apzdr man pargandagt lakhdr ol hamS dtndnu zcsh hdbd jaitgCcntu yen XXXlV Jntroduction. ^» j^^^o fi^ ^-"^ ^n>H3 -^e)>H3^£) ))*'>o)*' ■'tJ^venisev 10. o))^-f -<35^)e)) -Ki^^^) o^ooe)5 ^ -o-^i fin )>^^ ^) i>^^^^ 3ii^3 ^;o >nj^ ^a(y, ^^;^) J^^eiV-^) ^Y^^) i^ ^ ^^ 12. -KJ^Aj) -^^^)Ky) "^^^i)Of) ^""Y^ ^ A" -"^ 5^^H -))ei^ ^tK )5^-^ sofii -<3«* )^>>'^~X5 ^-"^^ -o^^ejV) nakirishn andd^^eshni ol shapir din Avistdk u Zand pouryu- tMshdnu . gobeshni angushitalm pirukii i man ::al; barash lakhdr kantu pava7i shiikuptu dramu Zand Zertohesht. 10. Atanu-frobaUdnu i hudhidnu pcshupdi yehavuntjast zakach dhidiin ol vaslmpashn sak naplk visaslagi pargandagi avtish oJach ka hiibam vasiagt u putagt matvit. 11. Man zak akhar humanii Atunupdt i admUdn i hudindnu pcshupdi man yasdnu sohdreshnu dhiu i inchest aibdri dcheshni nCik apmr khdeshnu u vach sakhun u ranj vcsh ham nipisht. 12. Mcman man sak nuskhik u zrfipfakx u sCdak u khdk hame dl- ndn lakhdr vanditu ana meman man lakhdr vagCmatagt vadd- natagt u burdagt u taraptagi lakhdr jaitgHnatu avash vazcd ma- Introduction. XXXV y^ aii _u|J S iAuy^ taku minavad hampunsagi khirat aihdrt pavan lakhdr andukhtdri i ol pouryu-tkeshdnu i pcshiaigdn goheshn kantak Avistdk paitdkc. 13. Afzun i man shaptr dtn-ddndgi daraJchd patash drdstanu rasta- kinilu bdmt man pattraku i zak barash man rosJmi bun roshnu kddmunihd kantu pavan shapir-dinu-nemuddri i danman ndmi- nit pavan saturc mdnak i zak rahu yekhazdr darak. 14. Pat rdstu yekavimunet pavan yasdnu ntruku u dcheshnt shadunct olach maam matu i pahlum d'uiu-burtdrdn i yen damdnaku matvucM ol hiidindn yehavuncshn rubdnu dibdri lakhdr patvastii ol dvanik Airunu nakhajid di?iu mahestu dgdsi u hambiin apzdrtar lakhdr kantanu i manach zak aparti/m kantan hd- veshtdn i HusMtar Zertohcshtdnu pavan lakhdr pvnsUdrl. man HusMtar shaptr dimi. XXXVI Introduction. Translation. d. The book "Dinkart" is a book on the religion, that people may obtain (a knowledge of) the good religion. The book "Dinkart" has been compiled from all the knowledge acquired (to be) a publication of the Mazdayasnian (Zoroas(rian) religion. 2. It was, at first, made by the first disciples ') of the prophet Zer- toslit Sapetman — may his guardianangel be worshipped — who belonged to the people of the ancient religion whose faith was good, in questions and answers, that the good religion of all those whose guardian angels are to be worshipped (i. e. the Zoroastriaus) might be made public and known. .3. Tlie excellent king Kai Yislitasp ordered to write down the in- formation' on each subject, according to tlie original information, embracing the original questions and answers, and deposited them from the first to the last in the treasury of Shaspigdn^). He also issued orders to spread copies (of the original). (4) Of these he sent afterwards one to the castle (where) written documents (were preserved), that the knowledge raiglit be kept there. (5) During tlie destruction of the Iranian town (Persepolis) by the unlucky robber Alexander, after it had come into his possession, that (copy which was) in tlie castle (where) written documents (were kept) was burnt. The other whicli was in the treasury of Shaspigan fell into 1) Thu original has onty the lingular 'the first disciple"; but the reading is hardly correct, as in. such a case the name (if the disciple would not have been left out. The .^ense requires evidently the plural. 2) Tliii was, perhaps, the name of the fort at Pa^argadse where Cyrus was buried , whose tornb was watched by Magian priests. It was not situated at Perse- polii, as we may learn from the circumstance that another castle which is called dazliu-i-nipisht is mentioned, ^\llich furmed, in all probability, part of the fort at Persepolis on the following reason. The copy which was preserved in the dazhu- i-nipisht was destroyed during the invasion of Alexander, as we learn from the fifth para, of this chapter. Now the Ardii Virif (see §§ 4. 5. of its beginning) states that the fort at Persepolis containing the complete copy of the Avesta - Zand was burnt by Alexander. If we combine both statements, it appears to bo very probable that the dazhu-i-nipibht was the library at Persepolis. Introduction. XXXVII tlie hands of the Romans (Greeks), From it a Grecian translation was made that the sayings of antiquity might become known. 6. 7. Ardeshir Babekan, the king of kings, appeared. He came to restore the Iranian empire; he collected all the writings from the various places where they were scattered. There appeared a professor of tlie an- cient religion, the holy Herbad Tosre, with a publication from the Avesla which he had recollected. He (Ardeshir) ordered to prepare from this publication a complete (copy). It (Ihe Dinkart) was then (thus) restored, and made just as perfect ') as the original light (copy) which had been kept in the treasury of Shapan (Shaspigan). ^) He ordered to spread copies of it that it might become known. 8. 9. After the damage and destruction which came over the belie- vers (Zoroastrians) by Ihe Arabs at the treasury of Kishur*), the distinguis- hed Adarbad Adar-Frobag Farakhzadan, the chief of the people of the good faith (Zoroastrians), arranged the old copies which were scattered, from the fragments, and brought tliem to ail the believers in the residence (Isfahan)-'), after having inspected and collated them with the Avesta and 1) Tlie expre.-sion in the original is bar ash which must be identified "with the Persian barzh "perfect, entire, full splendour", as no other meaning would give any sense. 2) Destur Hoshengji beheves this to be the name of a fort to which Ardeshir Bt\beg4n sent the- copy of the Dinkart which had been prepared from the fragments of the Avesta-Zand. Bat I think Shapi\n is only a corruption of Shaspigan. The copy which was kept at that fort, had not been burnt, as is expressly stated, but fell into the hands of the Greeks who had it translated. If, therefore, a recovery of (he fragments from which tlie book was restored, is mentioned, we can only understand copies of that one which had been kepi nt the Shaspigiln fort, or fragments of Ihe original. By paying heavy sums lo the Greeks the Zoroastrian priests could easily get possession of the books again which had fallen into the hands of their conquerors. Moreover, the translation could not be made without the assistance of the Magian priests. 3) Destur Hoshengji identifies this word with kishvar, and takes it in the sense of "country". But it is evidently the name of a certain place. 4) The word babil "gate, door", appears to signify here 'the residence, the capital" which was Isfcihan during the later Sasanian times. In this sense the word XXXYIII Introduction. Zand of the good religion professed by the people of the ancient creed. The sayings of antiquity were restored according to the full splendour (the original text), that the delightful Zand of Zertosht might be admired. 10. Adar Frobagan, the chief of the men of the good faith, passed away; the believers had to suffer, the written documents fell to pieces and were scattered; they became worn out by age and rotten. 11. After this (time) Humiln Atunpat Admitan, the chief of the peo- ple of the good creed, expecting that God would help the Mazdayasnian religion, wished to restore (the old books), and wrote the (divine) words and sayings witli great pains. 12. Whatever of worn-out, mouldering and dusty books had been recovered by tJie believers, he collected by constantly carrying them olT, and taking even forcibly possession of them. He was assisted by conver- sations with the divine spirit in his endeavours to recollect the sayings of antiquity kept by the men of the ancient religion, (and) to make the Avesia known (again). (13) He set free prosperity (i. e. he conferred a great boon upon the community) by his composing chapters for the know- ledge of the good religion. He illustrated the old works by receiving the full splendour h'om the light which was originally shining (from the original copy), and called this work "the guide (o the good religion", which comprises one thousand chapters in lines (verses). (14) It was ac- complished through the power of God, who sent (this) gift. It came to the principal leaders of the religion; in time it also came to the people of the good religion; the soul received again the assistance (from the religion). In the rest of Iran they will receive the knowledge of the Maz- dayasnian religion. The followers of Hushidar, the son of Zertosht, will reestablish the good religion as lirm as it was in the beginning, and make it preeminent by their information from Hushidar. occurs on many Sns.nnian coins (see Mordlmann, Rrkhwung der Miinzen rait Pelilewi Lefjpnden in Zoitsclirift dor D. M. (J. vol. Vllt, pag. i2). In ttie Ardfti Viraf, I'crsrp.jlis is In bo understood by it. No other interpretation gives any sense. Introduction. XXXIX 2. The beginning of the Ardai Viraf nameh '). ^^jsy ^-> -^J );o i^)j m )ny^)^r' ^ 1)^)5 )Ky ^)v^ -^iK ^^5^ T^) HCJ0» (3) o ^))^oo ))^oo ^^-^^ -^i 5-00 ))^^e))) •^-^■*^ (7) Aetun yemmviXnet digh aSvakbdr ahluhu Zcrtoliesht dinu mak- derunt yen gehdn rohdk bend kantu vad hundagi 300u sanat dinu yen avizagt u anshota yen apagumuni yehavunt homanad. (2) it akhar gujasiaku Gtmdk-minavad darvand gumunu kantanu i anshotadn pa- van denmen dhiu rdi zak gujasiak Alaksagdar i Arumdydk i Miidh- rdydk- ''■) mdneshnu niydzunitu i pavan gerdn sazd u napartiin dihtk ol Airdn shatanii jdtunt. (8) Avash olmcm Airdn dahyopat jakta- 1) The text has been prepared from two Pahlavi MSS. which are in my pos- session. The first and most valuable forrai part of the "Great Bundehesh", the same work which contains a copy of the Zand-Pahlavi glossary (see about it pag. 80); the second is quite modern, but correct; it was presented to me by Destur Khor- sedji at Poona (a native of Nausari, and a very pious and learned Zoroastrian priest), who had written it for his own use, and for the study of the work. For the trans- literation and the translation I have used the P^zand and Sanscrit translation by Neriosang, an old copy of which is also in ray possession. Destur Iloshengji has prepared a revised Pahlavi text with a complete Pahlavi -English vocabulary which will be published soon, I hope, as the MS. is quite ready for the press. 2) The word a_««_ju3(Oj^ is transliterated by Neriosang in this way: ,^iu/ , jy . Cji az chi r^h, which he translates in connection with ma,neshn, mSirganiviisa 'dwelling on roads, i. e. poor, wretched". But this interpretation is certainly wrong. The words Alexander, and arUmiyak are omitted in his XL Introduction liintu bahd u Ichotdi vashuft u avirdn kant. {4} u denmen Mm chasun hamulc Avistdk u Zand maam tond posthd i vtrdstaku pavaji miyd i zahabu nipishtak yen Stakhr Pdpekdnu pavan kcritd nipist ^) anakhtunt yekavimundt u olman patydrak salyd-hakht i Aharmok i dar- vand anak-kantar Alaksagdar Arumdydk Mudhrdydk-mdneshnu maam translation altogether. The -whole passage is misinterpreted. Several Desturs read the word merenfhid:\r "murderer''; but the characters cannot be read thus. It is clearly the name of a country. I regard (O for g dh in Zand; but the cliaracter ter is often used for C z in old MSS.; we obtain thus mudhray^k, or muz- r<\y5,k which is the Semitic and Persian name of Egypt (lludriya in the cunei- form inscriptions). 3) The words pavan keritft nipist etc are thus transliterated into Paz4nd (^JOi^JJj . |.t)&Jii^j| . ^^j^j| . {ii^^juu . _ju^ pa q^ndan nivist ni hidan ist;\t; and translated into Sanscrit: ;\kilrit6 likhitvA nihitam prasthi' pitam 'after it had been written, it was deposited, it was placed in Sk&rita' The last word is only a literal translation of pa q^ndan "in calling, reading". Ner had identified keritJi with ))^))(^3a kerituntan 'to call, to read", Hebrew N~|p But as the whole translation is artificial, and gives no sense, several modern Destur interpreted it as daftar-kh^nah i. e. library. This is, I think, correct. keritJl is not to bo traced to kerituntan, but to the Clialdee ^ip , xn^^ip qiryet^' "a town", Syriac qerJtd, Hebrew n''"]j? qiryJih ("principally used in poetry, and as part of proper names), Assyrian kar, (Tij; 'ir of the same origin as qiryjih) 'a forteress" (Oppert, Exp. en Mfis. II, liG. 117. nos. 231. 44.). The original meaning was, no doubt, a fortified place, a fort, ^-li^) -u^J^ is thus identical with C^X?^) )^)^ dazhu-i-nipisht in the passage from the Dinkart 4. 6., and means "fort of written documents" i. e. the fort in which tho library was. Introduction. XLI ) )*»^ej35ii J r^)^^ J )*^)^^^ ^)a (5) o^rc ^ i^i)" Yoor ^) ^'^jvj^ f-Ki^ )^))^-^ «>»-f ^) -xj^oo-*-^^) r^ ^)^ ^i^)** ^)))*o )*^y wo ■» ■f)',^ Md) \ (8) ^))j*o -u)* ^^^ii-))o ^ jaitgHntu bend sokht. (5) Chand dastobardn u ddtohardn u herbaddn u magopatdn u dinu-hurddrdn u avzdrhomanddn u ddndgdn i Airdn shatanu rdi bend naksuntvu. (6) u masdn *) u katak-hliotadn i Airdn shatanu aSvak rotman tani kin u andishti ol miydn ramituntu benafsh- man tabrunast ol dozakh denbdrist. (7) u akhar men zak mar- tumdn i Airdn shatanu aevak rottnen tani ashupu patkdr bUt u ckasUnshdn khotd u dahyopat u sanddr u dastobar i dinu-dgds Id yehaviint. (8) U pavan mandUm i yasdn gumdn yehavunt homanad u kabad ayintnak kesh u varoishn javit rasti u gumdht u javit dd- destdni yen gehdn betid ol paitdkt jdtunt. Translation. (1) It is thus reported that after the religion had been received and established by -the holy Zertosht, it was up to the completion of three hundred years in its purity, and men were without doubts (there were no heresies), (2) After (that time) the evil spirit, the devil, the 4) The P^zand has miyin "among, amidst", Neriosang madhyfe; but I think, it is incorrect. XLII Introduction. impious, instigated, in order to make men doubt of the truth of the re- ligion, the wicked Alexander, the Roman, residing in Mudhrai (Egypt), that he came to wage a heavy fight and war against the Iranian country. (3) He killed the ruler of Iran, destroyed the residence and empire, and laid it waste. (4) And the religious books, that is, the whole Avesta and Zand which were written on prepared cow-skins with gold-ink, were de- posited at Istakhr Babegan (Persepolis) in the fort of the library. But Ahar- man, the evil-doer, brought Alexander the Roman, who resided in Egypt, that he burnt (the books); (5) and killed the Highpriests (Desturs), the judges, the Herbads, the Mobeds, the bearers of the religion, the warriors and the scholars in Iran. ((>) The noblemen , and the- heads of (the se- veral) communities hated one another, attacked one another, were thus destroyed, and went to hell. (7) After this time the Iranians were in a complete disorder waging wars among themselves. It came to pass, that Jhere was no master, no king, no chief, no Destur, nor any one who knew the religion. (8) And everywhere doubts arose about God and many different creeds and sects, which were devoid of truth, and (fall) of doubts, and without proper laws sprung up in the world. Introduction. XLIII 2. On the age of this glossary and its value. The Zand-Pahlavi (or rather Avesta-ZandJ glossary, which is here published, affords the best opportunity to make some remarks on the value of the traditional meanings which are given to the words of the Avestd^ as it contains a collection of a large number of these interpre- tations. First of all it will be necessary to venture upon some opinion about the possible age of the glossary in question. Destur Hoshengji believes it to have been compiled about 700 B. C. , or even before that time (pag. II). I think this date is much too early, as it cannot have been composed be- fore the Achaemenian times. On a cursory inspection of it we find at once thaL it is quite incomplete , consisting of several parts of unequal value, and certainly of quite different ages. According to the topics treated of in in it, and the alphabetical arrangement we can divide it into twenty-seven chapters. First the numerals as far as ten are enumerated; from "one" to "three" and of "six" there are the cardinal and ordinal numbers men- tioned, of "two" and "three" (according to the Pahlavi translation) the multiplicative numbers also, and of "three" the fractional number (thrishva "a third") is added; of "four" and "five" there is the fractional, and the ordinal numbers; of "seven" and "eight" we have only the fractional, and of "nine" and "ten" only the ordinal numbers. The second chapter is of great interest; it contains grammatical re- marks on the masculine and feminine genders, and on the singular, dual and plural numbers, of substantives, adjectives, pronouns and verbs. Remarkable are the different cases of va = dva "two" with the peculiar application of each to different objects. The difference between the Avesta (Bactrian, commonly called Zand) and the Zand (Pahlavi) languages is exem- plified as regards the numbers of the nouns and verbs. The difference of the Gatha dialect (gasdmk) from the common Avesta language is shown in •j^LIY Introduction. the pronouns of the first and second persons. The various conditions of women, and their qualities are enumerated along witn some words deno- ting different degrees of relationship. Of great interest is the word hap- snai-apno-khavo "a bigamist". Some adverbs are' also mentioned, and the different meaning of some words, such as nd, vt, apa. Now follows a long chapter (3) in which the different parts of the body are enumerated. This contains many words which do not occur in the Zand texts now extant, and quotations from some Nosks which are lost, such as the Nehddum ')• Words reating to speech are also men- tioned in it. The next chapter (4) treats of the relative pronoun, and the words re- lated to, or derived from it. It contains also quotations of Zand passages which are not found in the works known to us. Some of them, principally those relating to astronomical matters, appear to have been taken from the Nddur Nosk which treated, according to the statements of the Din-i- vajarkart, "of astronomy, of the stars belonging to the zodiac, and those which do not belong to it 2), of the good and bad qualities of each star with reference to their influence on man, their course etc". Some of the 1) Of the seven lists of the Nosks, viz. four from the Riva,yats: Punjya, Neriman Hoshang, BarzuKiy&m eddin, and an anonymons one, three from Pah- laviworks, the Pahlavi-Pazand Farhang (pagg. 22. 23 of our edition), Din i vajar- kart, and Dinkart wliich are at my disposal, only those contained in the Pahlavi- Pizand Farhang, and Dinkart have the name NehAdum which is enumerated among that class of Nosks which was styled (da,tik i. e. relating to law, systematic books). In all the other lists we find the name Niy^ram which is very likely only a mis- pronunciation of, and identical with Neliidum. This Nosk contained according to the statements we have of it actually "all that is in the body of men''. 2) This is the traditional explanation of the terms akhtar, and apakhtar, or avakhtar. The first is evidently the Bactrian (Zand) hakhedhra '"a constella- tion", "a group of stars", and apakhtar is the opposite of it. The latter appears to mean all stars which neither form part of the zodiac, nor of the lunar mansions, that is chiefly the planets, and other stars which appear to be single. — Fragments of the Nildur appear to be extant in the Riv^yats, but only in a Persian translation; for the numerous astronomical and astrological notices to be found in the Riv^yats which are at my disposal I can only trace to some ancient astronomical work of celebrity, as the Nadur was, which was translated into Arabic and Persian. Introduction. XLV passages are taken from the Gdlhas; the Gatha form of the relative pro- noun is even expressly mentioned. To the forms of the relative pronoun, ya and the adverbs derived from it, the glossarist added other words com- mencing with the same letter fyj, and left thus the original arrangement according to topics. From the fourth to the twenty-fourth chapters the words are arran- ged according to the letters of the alphabet in the following order: y, k, Ml, sh, m, a, a, v, u, p, m, s, f, d, J, b, r, t, ch, z, g, g\ gh, th, h. This order differs materially from the three principal Zand-alphabets which are found in the Rivayats, viz. that one in use among the Indian Desturs, that one used in Kerman and Yazd, either of which is very old, and that one arranged according to the Arabic alphabet with the addition of the conso- nants peculiar to Zand, and the vowels •)• Some initial letters, such as e, i and n^ are left out altogether. As we cannot discover any scientific principle on which the arrangement may be based, nor an adaptation to any other alpha- bet known to us, it is difficult to determine the period in which it origina- ted; but it appears to be certain, that its origin can neither be traced to the Sasanian, nor to later times, as it neither agrees with the other Zand alphabets which have been preserved, nor with the Arabic or Sanscrit. The 1) These three alphabets, preceded by the Pahlavi alphabet, are contained in the fine Ri v?iyat belonging to the Collection of the Government of Bombay (No. 29, a fol. 108). They are identical with those published by Anquetil and Burnouf, and reproduced by Lepsius in his valuable essay "Das urspriingliche Zend- alphabet. Berhn, 1863". That one marked ,Nos 1 and 2 in the lithographed table I which is added to it, contains the order used by the Indian Desturs; No. 3 is used in Kerman and Yazd, and No. 4 appears to have been in use there also; No. 5 is arranged according to the Arabic alphabet, and, no doubt, much later than the two first. In the first, the Zand characters are divided into 23 (according to the Rivayat), or 22 (according to a Zand primer in Gujarati), and amount to 60 (just as many, as Masiidi A. D. 930 states; see QuatremSre in the July number of the "Journal des Savants" of 1840, pag. 413); in the second we have 56 characters, divided into 27 groups, and in the third S4 in 37 groups. The Pa,rsi priests in India attach the character of sacredness to it. Many pious Mobeds repeat it when reciting their daily prayers, just as pious Br^hmans repeat the first Sutra of P^nini when perfor- ming their Brahmayajna. XLVI Introduction. glossarist did certainly not invent it, but adopted an arrangement which had already been in use in some particular province, or among a parti- cular sect. Very remarkable is the circumstance that several words are mentioned under a g (pag. 31) which character has almost entirely dis- appeared from the MSS. of the Zand-avesta which are known. As this alphabet is not preserved to us in its completeness we must refrain from all further remarks on it. The alphabetical arrangement is occasionally disturbed, and words are misplaced. The number of words contained un- der each letter is comparatively very small,' and much less than we find in the present Zand texts. But notwithstanding there are in this part also some words lo be found which do not occur in tlie present Zand- avesta. The twenty-fifth chapter enumerates various crimes and offences, de- fining each of them very clearly. Several names of offences appear in their Persian, and not in their old Zand forms; the terminations are often dropped. Several of them are not mentioned in the Vendidad; but we find them in Pahlavi works; some, such as dudhuwibuzda , are nowhere else to he met witli. This chapter is loUowed by a collection of miscel- laneous words and some phrases ; several of these words are strange to the present Zand texts. The last (27) chapter treats of the measures of length, and of time '). It contains several names of measures and words which do not occur in other Zand books, and quotations of passages from Zand texts which are no longer extant. The work concludes quite abruptly; the end is wanting. As regards the composition of the glossary, we can distinguish at least two parts, which may have originally formed part of two different glossaries, the one arranged according to topics, the other according to Ihe alphabet. The first appears to be the older work, the latter of later date. 1) As regards the measures mentioned on pag. 43, my friend, E. West Esq.. has made me in his lefor (dated, St. Hellers, Jersey, June 2Sth 1867) some very valuable suggestions which I print here in full. He gives preference to the tfext of Introduction. XLVII Fragments of two or piore works of this kind must have beea in existence when the old Zand and Huzvanash works were collected bv the my old MS. which differs from that one given by Destur Hoshengji, and is, no doubt, preferable to it. The text runs there as follows according to Mr. West's ar- rangement : s * ^Aiyyu^u 3 j;C(2 ■»*»eJ This he translates thus : 2 dashmfist = i yojfist 2 givast = 1 dashmfist = i *** (givast?) = 1 tajar = 1000 gam of 2 p?ii = 14 angost. Tabulating this series, and taking the angost = 3/^ English inch, he obtains the following result: 2 tajar 2 hksar 1 ha,sar 1 pcli Say in English measure angosht p&i gam hisar tajar givast dash- m&st yojfist ft. in. - 3/4 = 1 - 101/2 = 14 = 1 — — — — — — 1 9 = 28 = 2 = 1 — — — — - — 175Q — = 28,000 = 2,000 = 1,000 - 1 — — — — 3500 - = 56,000 = 4,000 = 2,000 = 2 = 1 - — — 7000 — = 112,000 = 80,00 = 4,000 = 4 = 2 = 1 — • — 14,000 - = 256,000 = 16,000 = 8,000 = 8 = 4 = 2 = 1 — 28,000 — = 512,000 = 32,000 = 16,000 = 16 = 8 = 4 = 2 = 1 '•This calculation, he adds, would make tl>e yojfist to be about 5'/3 English feet, wh,ich, 1 believe, does not differ mucli from some calculations of the (Indian) XLVIII Introduction. ' Sasanian kings. For it is quite out of question to trace the whole of our glossary to the Sasanian, or even to later times, as the grammatical know- ledge exhibited in it, is far superior to any thing we can, according to credible statements about the great ignorance of the priesthood at the time of the Sasanian restoration of the religion, expect of the most lear- ned scholars of those times. The glossary must have been composed at a time when the priests (or at least the most learned of them) had a tole- rably good knowledge of the grammar of the Avesta language. As the old Persian language was already in the fourth century B. G. in a state of decay (to judge from the Persian cuneiform inscriptions of those times) we cannot fix the compilation of a work, exhibiting such a good knowledge of the old Avesta (Zand) language which stands next the old Persian, at any later period. It is possible and even very likely that works of the same nature were composed already at the times of Cyaxares, or Cyrus. If we consider that the Assyrian king Sardanapal V ordered vocabularies of several languages to be composed at such an early period as 650 B. C, there is notliing surprising, if we ascribe the same to the kings ef the Median and Persian dynasties. The alphabetical part of the Glossary which is, on the whole, of much less value than the other part, may be of later date. A vocabulary of this kind may have been composed, from old sources, already during yojana (which appears to range from 41/2 to 9 miles). The Zand text gives only 2 dakhshmaiti = 1 yijaiasti, 2 hS-threra = 1 tacharem, corresponding with the first and fourth terms of the Pahlavi series, and as these two terms are totally disconnected, there must be at least two intermediate steps wanting, as appears in the Pahlavi. The word 'tadhao' cannot well be a fragment of the missing steps, nor does it appear to be the third term in the Pahlavi series, which is omitted where it ought to be repeated; but it looks more like an interpolation (ti.ehEir) for correcting the Pahlavi word t a char, as you have suggested. The Pahlavi term I have read givftst might of course be read jinfist, din&st, sn^st; etc.; my rea- ding was chosen to make it correspond as nearly as may be with the Sanscrit ga- vyEiti which bears the same proportion to the yojana, as the givSlst does to the gim. Your MS. differs from the Destur in making it equal to 2 pii in other places than the VandidSid, where it equals 3 pM; which is consistent with the after men- tion of tne hasa,r being equal ito 1000 gam of 2 pa,i; that is, the common ga,m"- Introduction. XLIX the Parthian reign. At the time of- the restoration of the religion by Ar- deshir, when all works bearing on the understanding of the sacred books were eagerly sought after, the fragments of old glossaries were certainly not overlooked, and it is to that period that we owe this Zand-Pahlavi Glossary in its present incomplete and fragmentary slate. It was subse- quently only copied, and appears to have been occasionally interpolated, chiefly in the alphabetical part. Besides, it suffered much from the hands of the copyists who were hardly able to understand it. -Another argument for the ante-Sasanian date of the parts of the work are the numerous quotations from Nosks which were either lost already before the Sasanian times, or in a very mutilated and fragmentary state, and the occurrence of many (certainly genuine) Zand words which are not found in the texts now extant. The authors of the glossarf must have had a much • more extensive Avesta- literature along with translations at their disposaPthan we have now ')• This leads us again to the Achaemenian times, as only then the Avesta literature was in its completeness. In respect of the interpretations to be found in this glossary, their value is not the same. The most valuable are of course those which are derived from sources of the Achcemenian times. The first glossaries of this kind were, no doubt, based on the Huzvanash versions of the Avesta books, as they were the only sources whence to derive a knowledge of the Bactrian (Zand) language. And, indeed, we And the interpretations given of the Avesta words in, our Zand-Pahlavi glossary quite in accordance with the renderings of the Pahlavi translations of the Vendidad, Yasna etc. which we still possess. The value of our glossary depends, therefore, mainly on that of those translations on which I have to say here a few words. 1) It is very remarkable, that we possess no Pahlavi translation of other works than the Vendidad, Yasna, Visparad, a few fragments of the Hadokht Nosk, and some minor Yashts and prayers, but none of the larger Yashts, such as Tir, Mihir, Fravardin etc., the Vist^sp Nosk and fragments of some other Nosks, although most of these works have been in constant use with the priests. The only reasonable explanation of this fact is, that no Huzvanash versions were found when the old books were recollected. L Introduction. As the Pahlavi translations of the sacred hooks are in that form in which they have reached us certainly works of the Sasanian period^ it will be of the utmost importance to determine, as far as possible, in what slate (he old Huzvanash versions were recovered hy the Sasanian kings, how much has heen preserved of them, and how much added subsequently. According to the reports we have on the fate of the Zoroastrian writings, there can be no doubt, that the Huzvanash versions were in a very incomplete state at the time of the restoration of the religion. Besides, their understanding was very difficult, in consequence of the ambiguity of the Pahlavi character, and the occurrence of many words which must have been obsolete by that time. The priests who were charged with the ar- rangement of the fragments found of the original Avesta along with their versions, had often occasion to supply the defects of the translation by their own conjectures. As the original versions contained, no doubt, only literal renderings which were written under every Avesta word (in which manner translations are still prepared), with but few explanatory notes, the collectors, or subsequent scholars had to interpret Ihem according to the best of their ability. Thus the numerous glosses originated which we find in the present texts of the translations. In the course of time addi- tions were made, and changes introduced harmonising with the opinions of learned copyists or interpreters, as the ambiguous Pahlavi characters were read differently by different scholars (as it is done up to the present day by different Desturs who interpret the Pahlavi each in his own way). Thus the original versions of the Achaimenian times have become greatly corrupted, changed and misinterpreted by the Parsi priests. This is the principal reason that so little reliance can be placed on the present texts of the Pahlavi translation of the Avesta, principally that of the Yasna which appears to have been, for the most part, composed during the Sasanian times, as it is much inferior to that of the Vendidad the bulk of which I unhesitatingly ascribe to the Achcemenian period. Let us illustrate these remarks by a few instances. Rare and obso- lete words are generally not translated in the verbatim Pahlavi renderings, Introduction. LJ but only transliterated in the Pahlavi cliaracter witli the necessary pho- netic changes required for making them look like real Pahlavi words. Thus the word grehma (Yas. 32, 12 — 14.) is rendered hy ^^i gerah- mak which is to the letter the same word. As it was ho longer under- stood, the Sasanian interpreters tried, as it was usual with them in such cases, to find its meaning by means of an etymology. They seem to have connected it with gerew (Sanscrit grih) "to take , seize", and took it accor- dingly as "what is taken, accepted", which they further interpreted by pdrak = Pers. para "bribe", as a bribe has no sense, if it is not "taken" by him for whom it is intended. It is remarkable, that the interpretation "bribe" is not mentioned, nor intended in 32, 12., but only in 32, 13. 14., where the nominative grehmd is translated by j^:> ))^ pavan garah- mak i. e. the instrumental, or locative, and interpreted ya^ j)^ pavan pdrak ^ in order to obtain any sense by introducing the meaning "bribe" into the passages. But from 32 , 13. it follows clearly that grehma ') is the proper name of some enemy of the Zoroastrian rehgion ; see the index. The words 'fcarflpflMd kdvayascha (Yas. 46, H.) i. e. the priests and sadriflcers of the Devareligion % are rendered by i^yo ^Ja j y^ ^^ mun kayk u karap homanad. Both are evidently the same words as kdvayas aM'karapano^ but in the Pahlavi form, if y/^ is read kayk, instead of kik, as we can do, we obtain the Persian kay "king" which precedes the names of several kings, and is only a corruption of kavi. 1) Etyraologically the word has no connection whatever with the Sanscrit gra,sa "devouring, a mouthful", as has been supposed by some modern Zandists. Even granted, the meaning "bribe" were correct, what has "a bribe" to do with "a mouthful"? gra,sa does not mean "a piece in general", as the Persian p§.ra, but a portion of food which may be devoured at one time. It occurs most commonly in the compound go-gra,sa (wich has been omitted in the great Sanscrit Dictionary published at St, Petersburg) "the portion of food, reserved at the beginning of a meal to be given to a cow". 2)' See my work on the G^thas I, pagg. 177. 179. II, 238—40; my Essays on the Sacred language etc. pagg. 245. 46. LII Introduction. which is used in the Zand texts before the same royal names; compare kai Gushtasp = kavi Vtstdspa. harap is clearly enough only a translitera- tion of karapano with the omission of the suffix and the termination. As both words which are frequently put together are used in a bad sense, the Sasanian interpreters did not venture -to identify fcat^a^/os with /cam "king", but put the meaning "blind" upon it. To this they were apparently lead by karap, as they identified this word with the Persian kar "deaf". If karap meant "deaf", the signification "blind" lay very near for kayh. And, indeed, they could easily obtain it by reading Mk which means in Persian "tlie pupil of the eye", or kikh "matter collecting in the corner of the eye". The traditional meaning of kavayas and karapano "the blind and the deaf" rests thus entirely on bad etymological guesses, and it shows little taste, and far less critical judgment, if European scho- lars adopt such absurd interpretations which are without any foundation whatever. What sense has Yas. 46, 11. if we translate it "the blind and the deaf are vested with royal powers to destroy the human life through their wicked acts"? What harm can blind and deaf persons do to others? To heighten the absurdity we find them (in Justi's so-called "Old-Bactrian Dictionary") further defined as "the spiritually blind ') and deaf", as if the Zoroastrian religion knew any thing of such Christian terms! An interesting instance how the renderings of the literal old Huz- vanash versions were misinterpreted is furnished by the word verezma. To this the meaning "neighbour, a person that lives under one's protec- tion, a client" is ascribed by Parsi tradition. But, on a closer inquiry into the Pahlavi version of those passages of the Gathadialect in which alone the word occurs, we find that the interpretation rests on a misunderstan- 1) In the appendix to Destur Edulji Darabji's GujarJiti version of the Khor- dah-Avesta (3. edition pag. 430) we find the following explanation of kik: "he who appears blind i. e. any one who regards the beauty of the creator Hormazd with a bad look, or who cannot see, is caUed a klk". This interpretation clearly shows that the Zoroastrian priests are unacquainted with the Christian idea of spi- ritual blindness. Introduction. LIU ding. The Huzvanash version renders it constantly by jpi*) vdriin whicti can, by no means, convey the sense ascribed to it by Neriosang. It is apparently identical with the Persian vdriin "unfortunate, wretched" (com- pare apdrtm "bad", frdrun "good, virtuous" in Pahlavi). And some such meaning was intended by the original translators, verezend can, without dif- ficulty, be identified with the Sanscrit vrijina ') "crooked, wicked, distres- sed". Its root is vercz "to work", a derivation of which could easily be used in the mpaning indicated, as the labouring class is comparatively in a worse condition than the higher classes of society. — The meaning "client, neighbour" originated in the following way. In Yas. 33, 1. is the word verezmahyd followed by nazAishtam "the next" which is rende- by JCo3^ ^ man nazdik, "from near", and interpreted by yn^.{^5^ hamesdyakdn "neighbours". In Yas. 46, 1. then verezend hechd is ren- dered by (OA-(X)j*' (24'^)r-") vdrunikach hdmsdyakach , the latter being the explanation of the former, based on a misconception of Yas. 33, 4., if it be not the translation of liechd which is quite possible. From a mis- understanding of these two passages, Neriosang and other Desturs derived the meaning "neighbour, client"*). But two other passages clearly show, that vdrun was not taken in that sense. In Yas. 32, 1. the word is not explained in any way, and 40, 4. hamsaydk "neighbour" is the translation of hakhema "a companion", and not of verezena which is rendered by vdriin without any explanatory note. But even granted, the meaning "neighbour" were really intended by the old Huzvanksh version, how could it be explained in any reasonable way? The root is clearly verez "to work". But what connection has "working" with "neighbour"? It is amu- sing to see , " how the uncritical European advocates of the most fanciful 1) The word is not rare in ,the Rigveda-Samhita,. In one passage (VII, 104, 13.) it is put together with kshattriya which shows that a certain class of men of wretched condition, or ill-repute could be denoted by it. A similar sense has vrijina-vartani I, 31,6. In the G^thas the corresponding verezSna signifies actually a certain class of people, "slaves, servants, or working men". See my Gh- thas II, pagg. 135. 36. 2) See my article in the Zeitschrift der D. M. G. vol. XIX, pagg. 381—83. LiY Introduction. parts of Parsi tradition (as the real tradition is hardly intelligible to them) get over this difficulty. In that large collection of philological fancies which bears the title " Old - Bactrian Dictionary by Justi" we find the following amusing interpretation of the word (pag. 284): "the voluntary working in the service of another in whose protection the worker stands, thence clientship, neighbourhood". But by which part of the word vere- zena is the idea "voluntary" expressed, which would be in this case quite essential, and could not be omitted on any account, as the voluntary labouring for others without special benefits for mere protection is scarcely known? Fortunately the word for "neighbour" is still preserved in the Zand texts; it is hadhd-gactha "one who has the same gaStha or farm". For the expression of the idea "neighbour" we require in the Iranian lan- guages words expressing "nearness, sameness, joining" but no trace of them is to be found in verezena. After having thus shown the misinterpretations of the old Huzvanash versions in later times, it will not surprise the reader it I cannot place much confidence in the traditional meanings of Zand words as given al present. The most searching criticism is required to find out the original tneaning intended for by the Huzvanash translators of the Achaemenian times, and trace the source of the subsequent misinterpretations. This re- mark applies equally to our Zand-Pahlavi glossary. As the interpreters of the fragments of the ancient glossaries and versions possessed neither a good nor a critical knowledge of the Zand and Huzvanash languages, they supplied the defects by guesses and the most fanciful etymologies, in which respect they have found very zealous competitors in their successors up to the present day and implicit believers in some European Zandists. Instan- ces are furnished by our vocabulary. The common word athaurono (gen. sg. of dthrava "a fire priest") is explained as "Ihus agreeable" (pag. 62), the word having been divided into atha "thus", and unmo to which (from what reason I am unable to say) the meaning "pleasant, agreeable" was given, yashtd (pag. 57) is explained as "he has come", which is a mere guess, as no root yash, yas "to come" exists in the Zand and San- Introduction. LV scrit languages ') (see note 2, pag. 57). — zaSmano (pag. 56) cannot mean "they live", or "may they live", as the Pahlavi translator explains it, as it cannot be traced to Jiv "to live"; see my note (pag. 56). Some times the translators, or interpreters seem to have confounded Zand and Pahlavi words. So we And avare "assistance" explained as "dust, earth" (pag. 20) which can only rest on the identification of the word with the Huzvanash -uJy» avrci "dust, earth" (see Pahlavi - Pazand Glossary pag. 2, lin. 3). But I doubt that the original glossarist of the Achaemenian times commit- ted such a blunder. It originated very likely in some misreading of the 1) In lusti's "Old-Bactrian Dictionary" we find actually such a root mentio- ned (pag. 244), and several passages of the Zand-avesta explained by it. The whole article shows (as well as a hundred others, such as revi, taradhata, deret^, pa6sa, vishaptalha, raji, varet, wkra, nighna, avapasti, haslia, zarem, e, hiifrJishm6-d2iiti, dregv^o etc. etc. which contain mere fancies) the incom- petency oS the author to write a Dictionary of the Zand language, as he displays there a perfect ignorance of grammatical matters, not to mention the nonsense he forces on the respective passages. He identifies this supposed root yas with Sanscrit yam, yacch. But the meanings' of this root ''to coerce, restrict to give, provide" are quite different from that one ascribed by him to yas . yam means nowhere "to come" in the Sanscrit. As regards the form yastSi, it never could be traced to yam, yacch, as the 3. pars, imperf. middle, for which he takes it, is yacchata, ayac- chata, to which yasata might correspond in the Zand. I-Iis supposed root yas bears to yam the same proportion as the actual root jas "to come" (gacch in Sanscrit) to gam 'to go". Now the imperf. of jas is only jasad, the connecting vowel a being kept throughout the so-called conjugational tenses and not jast, as it would be according to Justi's supposition. If he traces apa-yasaitfi, "it is cur- sed" apa-yas;\n6 "I will curse" to this root "yas", and ascribes to it the mea- ning "to take off, to destroy'', it is only a further proof, that bi^ powers of dis- crimination are just' as poor as his grammatical knowledge. If yas means "to corne", apa-yas can only mean "to go away, to leave", but not "to destroy". What sense should we obtain in Vend. 19, 8. 9. by translating "with what word shall I go away"? It is clear, if apa-yas2inS means "I will destroy", it must be traced to another root. But to wich root? As far as our present knowledge goes, we can only trace it to y^s which corresponds, as to its meaning, to the Sanscrit icch "to wish". The shortening of ft to a may either rest on a clerical error, or be the consequence of the preposition apa being joined to it, or of the middle voice; compare kr^mati, and kramatfe of kram "to walk"- His article on yfis is an uncritical compilation from Burnouf's statements. LYI Introduction. Pahlavi word ^Suji^st aibarya "assistance" by wliich avare was trans- lated in the original , and which is the real meaning of the word. — The preposition a is explained as "this" (pag. 60) which seems to rest on some misunderstanding, perhaps on an identification with the Huzvanash^jw at, hi. The original glossarist had very likely the root of ahya "of this", ahmdr "to this" in view, 'which is a, but not d, and then he is quite correct. Notwithstanding these defects, which can be, for the most part, tra- ced to misunderstandings, the Glossary is of the greatest value, as it con- tains the correct renderings of many Zandwords, and besides, many which are not known to us from other sources It will take in Zand philology where a Dictionary, i. e. a work stating the meanings and etymologies only with tolerable correctness is still wanting, the same rank which is occupied by the Nighantavas in the Vedic, and the Amara kosa in the classical Sanscrit literatures. Although the original glossarist possessed a much grea- ter acquaintance with the Avesta language than any Parsi priest shice the time of Ardeshir Babegan, we cannot expect of him any critical knowledge of Zand philology in the European sense of the word. His grammatical knowledge was not very complete. He knows only two genders (masculine and feminine), whereas the Zand has actually three. Of the meaning of the lenses he had no clear conceptions. All his statements must be cri- tically investigated into, though he deserves more credit than his inter- preters. . ydhvondd nyok nydeshne va ehan shame pavan . avastdk mahrigdne va vdj shandkhtdne hend kordsheh denmen . chasiin va maman zand dghash I. Numerals, and some adverbs. dua . pesh , paurva . pardum , paourim . ayok , otm thritim . se , tishro . dontv , dvaydo . dadtgar , hitim . dd chithrushva . sarishodeh , thrtshva . seniv , thraydm . sadigar puhtanhem. panjum, pukhdha . chahdrum , tdirim. chasroshodeh haptahhum . shashicm , khshtum . shash , khshvash . panjudeh dasmaM . nahum , naomahe . hashtudeh , ashtahhum , haftudeh . dahum I Corrected from >/wj^ >7(5Sm. Zand-Pahlavi. II. Genders. Singular, dual and plural of pro- nouns, verbs, nouns, and adjectives. tdM va nakadt va zakart avastdk men mahrigan dvcmik denmen aghart va myanagi va nitumt va suriturt va shapirt va davdtt va ) ^))^^ •f^y -4o^e) ) ^))^00 ))*» ^ )^ ^-JO-^tv ) va sdtoned rotman padash va jdtoned an dgh man avshashi va rdi mm chasm ash anddzch va dddastdn padvatided an dgh khuhie . Zand avash javitar avastdk chand va ekvtmoned mad modd din yen CPronouns.) vaibya . wcs/coii do kend mdm , wai^ . zakar do kcnd mam va ?;a vastarg khurshna do kend jnam va. nakad va zukar do kend mdm .basteh do kend mum, vayo . mtnoc va said do kend mdm kend mdm , vaydo . salyd va nyok niv do kcnd mdm , vaydoschid ^ .-^fiji» O))*)y0^ -")^^ .fw.JJ^» 0))*(3)Pi jj^^ji^.^ mam, uacAa . dinan do kend mdm, vayuo . darvanddn va ahlobdn do a2yo/ce , hakered . akhvdn do kcnd mdm , uboibyd . kaddr do kcnd Zand-Pahlavi. 3 javiddkthd , oithra . hamzor do chasfm , hid , hadha . prdrdst o°o t)*)^^ ne) • js^^5^«y ° -»^ ) ^f^ ^^9 ^^yf • &"-*"C « A*v .agnin pavan, hakad. Id va mendum rotmatimendumS, mdad.rotman (Verbs,) baodho , cMhayad . jamananuned ayok mdm dmat tojashnik vands d^ amaf tojashna, baodho -varesht pavan tojed , vareshtahc . chika6n jamananuned rdi se dmat tojinyen . chikuyato jamananuned rdi avastdk ash rdi se va rdi do zahe chasun tojinyen hamgiineh zand azirc dmat, chikacn se mdm va, chikayato, do mdm maman javitar io )" ^ )fO&^ ^m)Hi -IjO^^Jp* '-^3^ . se zak chasun ham yahvoned chikacn ham kabad Numbers in the personal pronouns; the different meanings of the words: na, vi, and a pa. se var rakum , yushmdkem , do var rakum , yavdkem v6 . rak, thwam . se zak chasun ham avastdk kabad azire dmat va 1 Corrected from ■^3* 4 Zand-Pahlavi. ait, nd. gdsdnik romane, ni. roman, nd. gdsdnik rakdme, ve . rakUtm . ^)^3 ^ ^ii;o st5^ • -sf^ eija tin ^^tO ^^ :f!)> tin ^^rtj rakiim dgh jindk ait , lit . ayov dgh jindh ait gabnd dgh jindk mtd dgh jindk ait , apa . javid va , qdheshne dgh Jindk ait va . bend dgh jindk ait va rakhdr' dgh jindk ait va 0% Numbers in the nouns. , se dmat . perendyu, do dmat . perendyush, ayok dmat pornd .aperendyuka, do dmat. aperendyuko, ayok dmat avarnd perendyunam ^ ^^ io ^'^\ ^K^ ^-^ -^ 0% 6^)^5>jj^)j/{e)-" o y> ^^ , do dmai . narsh , ayok dmat gabnd . aperendyukandm , se dmat . naro , se dmat . nara Qualities and appellations of women, etc. amai ua. ndirikandm, ndirikaydo, ndiriha , hamgiineh nasdman ijae, je , salid dmat . vantandm , vantdhva , vanta , khup 1 Inserted from Anquetil Du Perron's Zand-avasta, vol. 2 page 460. Zand-Pahlavi. 5 ,ydhhunateh Id shoe pavan dmat chard^tik dgh Jindk ait . jdht demdno-pathni, shoe nilk dmat. nmdnopathni, kadehbdnuk . charditi amai i)a. barethri, varhomand dmat va, vidhava, vidhu,vweh dmat. .nakad, strtm, dgh Jindk ait. vydkhtihava , drdsteh dgf/i ^mafe a«f . khdhar , qahha , dgh jindk ait . am , mdta do yahvoned chasun , hapsnai-apnd-khavd . bentman , dughdha khasurd . zivandeh Id abu m'un avarnd , saS . shoe ayok va nasdman _u)iJO» o°0 ^ («))ai l-^ely -^l^^^ i^ ^ :>^ ^^ >^Ji5)A) . hana. vdgilnyen benapshman bentmane sh6e rdi gabnde dmat khusrao shanteh panjdh zarmdn . jamanimuned rdi gahndi mun va nasdmani khup , huvirdm . saleh navad pddirdnshosav , shanteh haftdd han va . yahvonad dvdeshnik va vir 1 All Zend words marked f are wanting in the original, but have been inser- ted, as there is a translation of them in the MSS. 2 Corrected from ^))0f) l^d)) ^ W Ij^ -^A^ • 3 Corrected from ^))^^* 6 Zand-Pahlavi. III. Parts of the body, and its qualities. huraodho . ast pavan khupi chasm hutdsMdeh , hutdshto chasiin hukarap , hukerefsh . basarid pavan khupi chasuh hicrosteh hordcha , nesdk chasiin hdmik, bdniya . andam e pasizagihd dkhar, hutarest . tarest va, parun, horun; tarascha, pardcha, . kostch hamdk man .roeshman pavan zake man javtd andamdn pavan moe, hugaonem .gaesa, drdsteh se va do pavan va . va/'sa , roeshman mdm zake .pir-mo^, paourusha-gaonem . moS sidh , vohugaonem o._u')>jj qO^ i3)^Aij-^g) ^j).W^3jij/?_>»iigj gO^ ^^,gj .u30»i*^J>^e) ,s?/rcB. pdh-vastarg^ pasu-vastraM . post, pastahe . zivandeh mdrdiime e post • H)^ -^ ^^ t • -C-f ^ ^^ -<5iy )^->p ^^iijjj . ^Qi^it kas i ait va mas i ait avash , roeshman e post aMha ,acdha masyaiiho henti kaya, jamnllned nehddtim pavan chasU Zand-Pahlavi. 7 ^o»Yi aparaya yd . post mas zake homnand kaddr . dkhar var gosh gofteh afarg . mastarg dkhar mien , mastraghnya mastraghnaya paiti paouraya yd kasyahho kaya vaghdhanem narsh jamananuned roeshman , vaghdhanem . pesh mUn a^t;o astern; jumbinad bend vaghdan gabnd vands-kdr ac mastraghndm yd vtspacha; mastarg ayok ast , mastravanam tandvandr pavan softa yen mastarg mm zanashna Jiamd zak , amdsta khor , chikayato anyS a^teS kharochithrem ; yahbonashna bend )^^y m ^^ )K3« -^ic^^ -^^*-^ ■» )wo^) ■'oovwt^^ roSshman pavan zaM chasun tojand zakdi i varmanshdn tojashnigihd chasun jamnunashna mazg anddme dvdnik zak va mastarg va eiS iijO ^^"^ ^))^^-4 3 )^^e>o^^e) ^>*-^ J-"5-o^)) ^m^i karap ayov ast mahttoned bend patSshtdn zake vandskdr jamnimed ^^m^ ^M^^-f -^ ^^^ )i^ 5)^)-^ ^^-^ ^-^ ^-^-^ e)Ky tandvandr mahttoned bend ast mun zanashna hamdk zak mazg ayov ddithra . rot . urua . ainik , ainikd . tojtnad zakdi varmanshdn Zand-Pahlavi. ,uz-yazddna . vMk, ndohha . chashm p'eshe , pashnem . chashm ■ya jdtdnashna , pardontydo , dontydo . vinik mydne va sapdl aorafta . dawdan , dantdno . lap , aoshtra . vin va%r6nashne . danddn azire , sparhha . pomaman CWords relating to speech.) . gobashna , uac/ia . uangf , waMs/i . hozvdn , hizva wi/ofc sr2;ra . shanasagt , dzaintivaitish . sakhun , sahhem namra- . ddndgilid , dahrd ■ frdkhtagi , hito . nagds iroe. )^-" ^)^ (^ ° • am^^-i^i^auio i)^p so^^ ® • w^^ chasun s^hun turn yen, sahhem khtemchid . gobashna dvdd, vdkhsh dshkdreh , vachdo haithem . modd nehdn , gudhrd-sahho . rdzhd berezata . gobashnihd khroshd , vachdo khruzhda . gobashnihd e^oj^P -^OO^^tVeJ •=» • H^iy^l? ' ja^iJJOO' o°o -KXi^Hyp ^j^ » -*»p^ . gobashna pddashdh , vdkhsh khshayad . gobashnihd boland , vacha ^))^)' ° • -uo»5'""»0U'^^ ' ■^1)^^ ® • -">'-"^ • -"^■»»>*»6^ gobashni, vakhshahha . gobashnihd hamdvand, vacha amavata Zand-Pahlavi. 9 gobashna, varethraghnibyo beretibyd vdkhsh . homandihd sM frdrUn zalce ^ukhdhdo rathwydo . pirozgarihd e dadrHnashna deretd avastdtem pairishtem srirem ukhdhem . modd sarosh e ddshtdr e ekvimijmdd mdm nagirtdeh nyok e modd , sraoshem vahJido mashyd ukhdhashna . ckvimunM kard dastobar pavan dgh mardiime shands modd zake ,vachdo ukhdho danhro yatha mravad .goft ^mraod .jamnun modd ddndke zdk chasun shaptr paitiasto . gobashna pasakh , paityddha . jamnun , mru , Jamananfined nyoshashna , sdsndo gushta . gobashna padirashna , vachuo . dmojashna paro . dashna va hde ,dashin6 ^haoio , gosh ,gaosh MS . aawar wa azir , uparo , adharo . dkhar va pesh , pascha • pirdmun , pdiri . nimeh harvast , 7iaemdm vispe . laid 2 10 Zand-Pahlavi. . vaghdan e dkhar , vaghdhanem pascha . aervdreh , hahhuharen ^\6v*^ |>oauo»j .^>WjUij 0*0 -X3)^® • -J»»-»Of^ 0% »^^-^ * • J'O-s-u)^ arethndo . hdzd , hdzava . dosh , daosha . gardun , manaotht — u^4(3>C 6*0 ^IfiWJJ^ . 4^i»»iJ(a*i^^j|» o^o }^ o . _u^^ 5*0 0^^ mushta . urashnachand , chidkadhavato . yadman , zasta , areti . \iUQMlxuJ^ jWW^ ^j, ^OOfV •'^^E^J 0*0 -*"-*^-f^O0l^ •=> • 4*^1 , frdrddhdn , arazdn . angusht , trezu - mushtmasd , mast a.4/^i?o*o)W*t )rO& ^y^ ^ ' ■H^O'^^^'V 0*0 ^oop^ W 1 -KiH varo . ndkhun chasun saroba , fraudkhsli . angusht dkhar va pish i 3L)*> )j(^(a sou . ^iiii^u gOp ))*»^JOi^ . j)JjJJ^J^e) ^ ^X>ti e (tndarg chasun as , ashaydo . pestan , fshtdna . dsya . 4w-^) o*oji-^i5-/> 0*0 -xj-"^ » • -»»jj|j-"-«o*»5 0*0 J) J^eiK) Ka/o . shakamba , tiruthware . hakhsh , kashaibya . var softo 0*0 ^ ))>*» Jie) •> ^^)5 • €^o»3^^ 0*0 ' c^ -i s«^)eJ* » • e^e^-»o> 0*0 ^iJ^ . kMin pavan e post , vahhdm . tiz e post , ushadhdm . ndveh 6*0 j^^-Hya •* i-^^v m ^ ^)^^ « • owj^j^ei^i^ 0*0 ^)^-^6 » • >»F^e) . pahluk e roeshman pavan e taluk ,barozhdahum . pahluk ,paresu * • V^^^jCZ 0*0 ^^^ • €^^<5i^£ 0*0 -^K3 • '>-»0>^ 0*0 ^y^ o • ij^^^fi) , ydkare . dil , eredhaSm . sosh , sushi . sineh , pasdno .zahreh ,zdraseha . sapdrz ,spereza .rodik , urvatem . jegar o.-u^jyiiiy §^ ^)jj)43 .j|1)Wjj §^ ^5^)^ .GjjJO^^W 0*0 ^^^y » -^5^£^{^ ,hakhta . sarlneh ,sraoni . kumik , frashnem .gordeh ,verdka 1 Omitted in all MSS. 2 Corrected from ^^ A ^00)6) and )«0'6)^^OO)6J • 0% 0% Zand-Pahlavi. H , maesh , madsma . gond , erezi . Mr , fravdkhsh . hakht . shatman , dhadhahha . riddnt , shdma . shosar , khshudrdo . pateshtdn , paitishtdna . zdnuk , zhniim . ran , rdna , raglaman e azir , hakhi , hakhem , frabd , frahda . zang , zehha kerepemcha . ast , astern . damd , vohuni . khoehd , qaedhem , anddm e aranj , hahhdma . mazg , mazgemcha . hasarya karp drva- . ekvtmont kard farpch dgh ekvimont varida , varedha . khoddi kdmeh , vasokhshathrdm . robashni dorast , tdtem tan- . apatydragi khoddi kdmeh , apaitirita khshayamana ton , havahhem dareghem urunaecha haosravahhem vaecha astvdo ahhush vispo bvad . ahosh der robdn va khosrobi 2/awe yad dareghem apayd aflthyo amarshd azaresd ) A^ ))*y^Su ^^^^AJii ijyiyj ^iipjj ^H)*(5 o • jiu^jajj^ uffl amarg azarmdn astahomand akhoe harvast ycthvoned , vispdi J2 Zand-Pahlavi. aghryotemo aspo . visp var vad hamd darang apoeshna va ashud sosyd ,arej6 azindm gavdm ashta varemano dmihve chehdr suddrt khodd pavan ekvimoncd dosMd mddydn mun aghrikt'Cim §0 ^y^ -^^ P» 1 -«))^ . araecZ as chehdr va tond IV. The relative pronoun, and some adverbs derived from it. Words beginning vrith j. vdedhd vd ndiri vd nd utd dad yathd . dshkdreh ddnand ndirik va zakar do ke7id zak aedun , haithim avaeshdm nitemchid . zamik detimeti chand , zd tm yatha ^)^) ^(^^ * • ii\**e^ • (co»K3JJCe*'e • -hj'-") • -*»SI)5«(j . c^/^u^j) nitum zdkache , vaghdhanem madhmyehe narsh yatha stdrdm ashtish yatha . vaghdan midneh gabnde chand stdrdn varmanshdn mm . padireh pavan ashtch chand , d bunem atha paityahmi . ^j^M . mJCsmj^^ ^^1^ ^«^ _M)^ e . ju»;C5jj5<(j i>^)S ashd yathrd ^tamdman jindk kcnd yathrd zaiidi Zand-Pahlavi. 13 .minashni bundeh rotman ashavahisht dgh tamaman ^drmaitish hachaiU laid khurshtd zdk dgh tamaman ,uzditi hvare avad yathrd , bakhshad fradathem ahurd-mazddo v6 yatlira . uzed pavan dvdnik . arkonad frddaheshnt rdi rakiim anhomd dgh tamaman . hastdn men kaddrzd aedUn , kahmdichid yathacha , ham^akhun ahld- va gospand mun , ddd ashemchd gdmchd ye zandi ^fi^ » ^exi)*' ^ ))«) » • ^jCZ. * ))*'-»^-o Me) 6°o ^\)^ a-xj^ dvdnik va anddzeh zak pavan , ye , gdsdn pavan . yahbonad eshacha yd Jamanccnuned vSsh maman ke ; mun zand hamguneh avash ,yd Jindk patkdrddr gabnd mun , dadhditi paiti mid peremndi naere . vddunyen Id rakhdr dddastan e pasokh dghash , yahboned laid Id ^ J()3))^t>0 ))*'6oM 1)2) ° • -">»6j)-*»»)^ • -aya^iil^ . j»jjc>^Juu(^] gras ddtobar parezvdn pavan ,zarvdnemcha varascha gdtumcha /ra- rathwya dditya ahubya vispacha . zamdn va var 1 The words ^•^ ■i^ do not occur in D.H. 14 Zand-Pahlavi, a/i?;? harvastacha ,valiishtahc ddtdish ashafie raithya . avas/i dddastdn frdz frdruni va radl va dddt va nacre ,yd .jamananiined vish va ay ok mam ,mun ,yd dgh jamananiined gabnaan var mm chasun , chichi me frd aokhte j^ii) 1^^ ^0 _M^ y i^ » 1,^ » • -'"WJ 0*0 W^^ Vwie) ;nasdman ayok ayov gabnd do e mdm ,miin ,yd . tojashna frdztar dgh dadrunyen gas gabnd do dmat , baraite gdtum nara yd pavati ,drujim vandemd veredd yehyd .vddunad zamani , tavdchd isdi yavad . druj vdnshed gordi varman e zak . ahldesh khdeshni dmokhtam and zak homnam tobdnik khdstdri chand vdhisht var rds jdmtoned vadarg hamd ,jimaiti peresd ydmlng 0*0 YWf 1 . doshdkh va ad« pavan dmat vad hamd ,javaiti gaya yavata 1 As this passage disturbs the context, it has been enclosed in brackets. Zand-Pahlavi. 15 . gayomard jodan , marata gayehe yavata . zived a&te yava . angdred anbdm pavdn , yava , dgh jindk ait . homnad yahvonad varmamhdn anham , zarathushtra ahhem yoishtd . zdSd frdz ayojashna , fraeazaiU yoghedha parmdn , tokhshdk kits , paitishdthrdo hvoishto thwakhshitdo . ddddr parmdn tokhshdk mas yahvoned borddr . homned mardum m,un rakdm , yushmdkem yd yHzhem ^Ara- puthra yoi te yujiti pourushaspo yukhta yukhta . benman Fertdun varmanshdn homnad ayukht , etaonahe . hesMzeh sosid chehdr ayujashni , aspahe chathware astry- ydtem . gehdn bahri ,gaethandm ydtem H^oo » •-">'C^)^3J^j^a • e^o^'^'^ 0*0 ^V^^ )^oo » • we)»>o jddu- , pairikandmcha ydthwdm . astraed jddu , ehe . parikdn va kdn 16 Zand-Pahlavi. , ydskerestemem . khdsteh hota , avareta ydonhya . herddrtum kdro . mas mruh dmat dardnd shanat , mazahho-viro ydre-drdjo jdtoned mam dghash asharded ,patenta yaeshenta .mi/a ashardined ,dpem aeshentem . patet bend dghash patined . zivdnand mad , zaemano yaetush ava yolihshtayo . avzdr ydn ,surahe yaoshchini , dunma yayata . tdk se , thri-yakhshtischa . baretdm . tash ostareh , d«ra yozhdanahe . avar sdtoned -M> ^S ^ ^))^)^^ ^-f ^-^ ^ . j7iJ^u^)o*»>«0 • >0^ • Jfi^OHJ Za zak at; ekvtmuned mad zak dt ,yaetatare U yedlii zaheh , mazddo ahuro puthro yazush . ekvimuned mad .^jjj^^^ .\3i»Y^ §^ 2 3.i*. ._uj(j;^ii^ gO^ -J^-^)*»)*J -^j^) beretdbyo yaso . a^rav' , yazaesha . anhomd e benman i ^15 in D.H. 2 In my manuscript there is 3, instead of JiiJ . M. H. Zand-Pahlavi. 17 yash- . zosar barashni ekvimuned mad zaM pavan , zaothrdbijo iz -fi^JeJ ■* ))*^^6 WO ^^ » (« * ijJ>)>id)) • ^^^«G . ^^ . pard'um e padmdn than mad . pouruyo mantd td frazdd- dpem yazdi . sardeh jorddk , saredha yavaJie yasnemcha . ststdn pavan e parazd e mid ezbahunam , naom ua nydeshna izashna , dfrindmi zavarascha uzascha vahmemcha var vad , yavactdtaScha yavaccha . dfrinam zosar va 6j . robashni hamd hamd V. Words beginning with ka, kae, khsli, sh, etc. oVj)^e>o tat ^^ ^^rc i ^^ro ^^kj ^^^jfij«»-i-»ojc^5)i3y . ddtobar dgh ait jindk va dtndk jindk farhest , dkacsho e ddtobar ait kaddr , vivishddto dkacsho asti kd mlire , frazdnaiti urethra pairi acta yd . ddd dgds 1 The Zand words in brackets have been inserted here, as their Pahlavi equi- valents are found in all MSS. ; they appear to have been left out by some clerical mistake. „ 18 Zand-Pahlavi. varman dmatacha anitoncd frdz bend saroba men dddastan zdk men , dad dgds ast zak va negarddr mdm saroba men dddastan kabad ^y (^^ ^))^)*» tyiej -"> -3jjV->5 1^ ))*'^^SOO ^ )^ ) Id dmatacha anitoncd frdz Id betid saroba men dddastan zak mien va ddd andgds pavan acha dddastan varman mdm Id va saroba kabad e vastarg , bdmanydo kashdo vacha vastrdd . ddsunashna vyd- rdzam karasho . kishvar , karasho . tardz bdmik kote hapt jkarshudm hapta . anjumamk e virdi kishvar ,khanam zaritonSd frdz kcsh , frakdrayoish karshaschid . kishvar . kesht , karshtcS . keshinjdr e zamtk , karshvdo zemo . malkd , khshayo . rostdk , shoithro . khoddi , khshathro . roste? cMsun shed ,khshactd . pdtakhshd ,khshayamana . s/iddt , shaito . dsdni , shydto . khdsteh , shadto . shirint , khshuidha . katrUnashna ' , shiciti 0% o « • CJ-Hji' §0 p'-^^ « • ei)j-«o 0% ^>K5 . sdlonad , khshtdt . shin , khshim . deg , shenem . shud 0% ■^■»C * • i^^-Hsw o°o -KS?,6 ° • >-«o2^ o'o ^))?£y-*^ ° • J^J^JO-^-wJo . dkhar , fshyo . pesh , fshu . sdtonSd , shaoshaiti . anahuMned , andhita VI. Words beginning with ma, m^, or contain- ing these syllables. . -u»e e% J . e^e o°o )>*^^e) ® • jo^j*»e o°o iwj-"^)) « • ^ni^i , md . ra , mdm . padman , maite - vandsashna . mayad ^3i» . fuiO^Wc^ 0% )^^e) ta ^ ^-"KJ ^-w ®-^o-f*»»Go°o-=»-" kharad , khratumdo . padman dgh e Jindk a'lt ; mdh , mdo . al i jpf^e) ^^v** • jc«>»>3^j^c • €jeJ^->^ 0% '))f^ » J^6 0% ))*>^^a c padman harvast , m,diahuhc vispem . hamgiineh , mdi . padman 0% ^^K* * • -"^■»"G-^^ 0% ^nrO • ■"■»" 0*0 St))»W "* • ■"^ . ast , asta . tiz , dsu . yahvonad , ds . yahvoned , as §^ ^5 . a« §^ ^^<^ ° • ^^ssM §^ ^^ iU^iii) o . 0(^M^xs> .zak , d . yetihonast , dstS . atyd vistdri , astaishum . ^M le . GC^J^eo*-" §0 -«0^)^^ * • ^^-£^ §0 ')^ ® • '>^6W'« , dad . romaii , ahmdkcm . amdvandt , amhdi . zak , ahmdi io -H^^6 . ~w 0% 1)^^ « • -^^io irC** » • -«©*' o°o n^^ » • ^ 0% )jii^ . padash , d . aedun , atha . dsun , adha . acdun , dd . dsun , aghrem , aghra . dj , dzoish . salid , agha . dud , atha .rakht ,arura .zarhonada azddt , ddhdta . aghrik ,sr aghrem 0% i Correctcil from ^^) • 2 In the old MS. , D. H. , which has been -written in the year 766 of Yazda- gird, (1396 A. D.) and is now in the possession of Dr. Haug, Odh is often written for C z. ad hilt a stands therefore, very hkely, for -«^.w»Ciu JizJita. In Pahlavi Zand-Pahlavi. 21 , arena . orUn , aora . mitarg , awra . arvand , aurvad arato- . bundeh , arem . hervad , acthrapaitish . apatkdr . izashnekerddr , kerethino , dtare-vazano . vakhshintddr dtasli , dtare-vaklisho dtare- . kerddr dtasli , dtare-kereta . vaztntddr dtash JO-"?tV * • 4|j^£'-"C-F-"^*" o°o i^'^ ^-"^ -XJ-"^ " • a**'fiK3-")K3-»/-"^ dtash , utaremarezanu . nimeh tar dtash , taracnucnidd . rddtum zak farvafl dtash , atare-frithitemcha . moshiddr , drmata . dsntddr , dsnatdrem . borddr myd , dheretein 0*0 -^r ) )^ * • a»>>^»'»» 0*0 53V ))';0^ * • ip/>^'^o*o Y^Y^-')^ . and va zak , avaiad . robdk dedun , athaurono . minashna-bundeh 0*0 ^-Hy * • t^Q^ 0*0 A"^ ' • ja*«JJ-"»-" . dkhar , adhdd . tamaman , avaydd VIII. Words beginning with v. . ujJJj^ 0*0 ^^M * • fC^>'»-»^ 0*0 ^^Y^ » • -wfij^-B?^ t*o ^^) •=» • 4^>»^ , vis6 . vanast , viste . harvast , vispa . vis , viso .\S ^^yiJ^ ) ^CViy ^2a,d va zarh6nad corresponds to the Persian expressions ^z^d and ^z^dah mard. ' 22 Zand-Pahlavi. , vahmdi . kdmeh , wasmi . vastarg , vastra . makdariinyei] , vitasH . dgds , vidush . aslikahundd , vindad . nydeshna . rahum , vo . gopt , vaohkhtc . vafra , vafra . vidasl , veredvo . vdniddr , vanatam . vdncd . vanaitc . van , vana , vehrkahe . gokds , vuikayo . ojdaMshna , viusaiti . narm . kahadgord , vaakrem . ntskkds , vanare . varg , varekaM . gorg . gohashna , vacha . ptrozgar , varethra . varzati kabad , varechdo , vdtem . vands dgh e jindk ait gohashna va kdld , vdchem . wii/a nasjionad , rakduvaroish . vahdr , vadhairayosh . van va- .vdred ,vdraiti .varan ,var6 . vdred ,varcdhayc . navikinam , vaedhayama . roniati , vaem . gordik , reshiji 0% "^i^ejj ® • -M»^}^/*»i? 0% ^ » • -j^'^e**^ 0*0 ^M^^^ • a»))0^^ . vafluk , varanava . ■ywgf/i , vadhagha . dstonad , vaenai 1 Corrected from )Y> Uii\ Zand-Pahlavi. 23 , vdstrayahhva . dgdsi , vaidhim . varsak , vareina , vathwa . pdhlum , vahishtem . shapir , vohii, . Mrvarzashna , vostrem . anddeshna , voithwa . admoeshna , verenavad . rameh . a^os , verenyatS . narm , vercdvd . varzashna , vcrezyad . vandashna c vajiddr , vichiddrd . vasht , vurto . vardin , varetata , vaeijo . goft , vavakhdha . bend , vichd . gdsan . vahdr , vahri . nahuft , vaite . vehan , vaiihdno , avizashna IX. Words beginning with u. . asprds , urvaeso . dost , urvatho . kJiursand , us . andak , una . roban , urva . laid , us . vardashna , urvaSsa . -«^J(5> ,?o ^•^-^)*» • 4jj5* » 6 • -»»^> 0*0 )> -**)') » • -»^> , ushta . ozid , uzyo . avat , uta . do kend , uva m -v^^ ^■'^Vj 6'^-^j(^^ • ei^^^^^Jo> o°o -o^ 0. j(3> qO^ ^^) pUvan robashni dorast , ashibya ushtatdtem . hosh , ush . nyok 1 The words ushtatdtem ashibya are left without a translation in the MSS. That one given in brackets is furnished by myself. For the Pahlavi word 24 Zand-Pahlavi. , tirudhidhieiti . drag , urvaedas . tateh , ubdaena . ahlde ^Si . pi>c^>)> o°o J^(S » • eiV o°o -f^ ® • fi{)> o°o ^J . darakht , uruthad . cMr , ughrem . ham , unem . dri 0% 0% X. Words beginning with p. \e) • iAii §0 \) ® • ■H3>^Ae) o°o )^^m " • -"^wiig) . pMr ,perencin .vadarg ,peretush . punsashna ,pardta o.-uQAue) o°o )v^) « • -^^^^ o°o -^vie) •»■»*») Ae) o% J^^^ei »• j^)A ,pddha .vadrun , pdta . poriidi ,perendiu . pathdr ^perem . -«J);oi»gJ 0% J^y^ ) ^:>ej . €>^J^ 0% ^^ . Jsiii^ §^ pi , pacsa . salid va ped , pitum . pirn , paid . rajlama /jara- . panjdh , pdnchdstem . panj , pukhdha . pSst 3i»^ . M5^X3^^'»-"e) *»^'-^^^) • f»*»JJi»»-»u)j)j, . patet ,ptad .pudeh , paosli . vdfrigdn ,perendvaya . avarsar , pusdm . pad , paiti . patat , paitic 0=0 0% 4^^ the original Zand was wanting. Since the preceding as well as the foll( wing words commence with the letter > n, and the Zand word ubdafena is twi translated by 4^^ in the Pahlavi of the fifth and seventh fargards of the Venc d£id, I thonght myself justified in introducing -"))0'"3)J> ubdafina. Zand-Pahlavi. 25 XI. Words beginning with m. ,moshu , khdneh , merezu .rotman .mad .gomSzeh .,mithwa . vddHnat , vavachata . kabad , mas . murd , mustemesho . tiz . hushmarddr hamtsheh , mimaro . ra , mam . mayud , maydo , mashyo . ezbahiin anhomd , mazdayasno . avivak , magha .garajdaman chasun , murd ,merezdndi .mudeh ,mruta ■ mardum , myacshi . mutrasht , muthrem , mazd , mezhdem . mai , madhu .magas ,7nakhshi .magh ,m,aghem .barhdneh ,maghna .moshashna . maruchinashna , merekJish XII. Words beginning with s. .vindk , sucha . shakbdhdnSd , saitS .khunsandt , saidhc . . sud-khdstdr , sevishta , sM , svo . vtnashna , sukem 4 26 Zand-Pahlavi. -i-ueja 0*0 -^5) • >»V* »i5)>>p spaM- . nakad , stri . sahid , sidhiad . shekast , schindayad 0% -^^W » • i^^J^ 0% ^ ^■?^) » • -"^>^^ o°o ))*»ej^^4) » • cj^-Hj . nyok-negds , srirdo . ndmtk . sruta ■ puspan , s/itJTn .hoshtdp ,srvat6 . sazashna , sakhti . ekvimonashna ,stdta igj ^^Xi . >;ujjj)j^3J 0% iJj^a o . 4/0'-»^^ (?o ^O^-*^ ® • •?^0'-"^J' . sai?2 , stenhya . sf orgr , stakhro . satizad , stakhto o°o ^J)^ » • j»-uff^^^ & ^e)^-^ » • €f^e)^^« 0*0 V'^ * * -"o^Jf"^ .madmamoned ,sadayad .shakeft , skaptem . march , sdohha . j»)m ^0 Jo»>*0 • J/-u»JUJ)-M (?o ^))^^-" ® • 4^J^1* ^0 ^r^ * * 1*'">W^ , snus . shndvar , sndvare . allonad , sndto . sarud , sravad , sarihad . sakhUn , sahhem . nyoshashna , srunaoiti . sukincd §^ ^ii^Hiy . _u^j/jj ^Q Jji3^ty . f»M/»JJ oOg ^^jjJ . avaspdred , srita . avzdr , surdo . jopi XIII. Words beginning with f. ^ ^Ai^ . c j7e) 6*0 J^-" ° • J'eiW (?o ■JO>*0-K5'"-"^4) * • ■>'»"£^/« . dost , /Vim . alitor , fedhri . frdkhdahashni , fradathdi 0%^-V-f •» • {oz-ujj-w/e) 0% ))*'^-*J0' iy)ii * • -Ju^ajjjjjWe) 6*0 o»)4) o.^^/e) . ma/jar , fray arc . dvrtgdn frdz , frasasta . frdz , /ras 0*0 iwiwfij <=» • ■ew-'ow 0*0 J-^ie) • -«^»-«o« 0% ^^^-*^ej » • -m^j(3)o^^w . fashuvashna ,fshy6 . panir , fshuta . frahest , fracshta 1 Corrected from ^^^ • 2 Corrected from 4^1 ^ • -M^i/M . Zand-Pahlavi. 27 XIV. Words beginning with d. ^0 ^1^) * • i^^Jj^^KJf? H3)0^e^ 0% ^^ . jeh , jaesh, . zed 1 Corrected from ^y ' 2 Corrected from ')^)Hi'^)» • 28 Zand-Pahlavi. XVI. Words beginning with b. , bae . dabish . dbaSshdo . hcshaztnashni , hacshaza , &M2/arf . hagh , bagha . bdstan , bddha . di ^^^^^jo.fm^^jjj o°o3»-Jit|5^ e%^5<^»--»^(^i|^ ^o^m . t;?7nar , bantdo . band , handdo . bakhedar , bakhdhra .yahvondo , baodho . Mm , byahha . dvastan chasun borddr , bardhra , frdz bojcshki , bishish-framdto . vindk , baodhahho . bod , basfti . bofe/ii , buji . bujashna , baoshem . ozmuddr . bakun , bathro . bajineh XVII. Words beginning with r. . rad , racre . ramashna , rafne . rayomand , raSva , raodhad . rish , rdjim . rajasteh , rdshtem , virdsteh , razi . roshni , raoc/ian/iem . ros 0% Zand-Pahlavi. 29 XVIII. Words beginning with t. tan- . zakacha , tdcha . taj , tacha . robashna , tdto . khdrd , taremano . tagiktum , taremano . tagiktum , chishtem , tanumathro . tosht , tushish . rak , titm . doj , tdya . tarvtniddr , taradhdta . tdslud , tashad , tanfarman XIX. Words beginning with ch. . kerddran ,charetdm . aspords-dardnd , charetu-drdjo . tojashna , chitha . tokhm , chithra . pcdaki , chaitehti , charetutdro . chdreh , chdram . chand , chaiti . kdmeh , chakana , chinaicmi . farzdneh , chistish . doshdram , chinmano . kerddrtum . karitdnam 1 This Zand word is written partly in the Pahlavi character in the MSS. 30 Zand-Pahlavi. XX. Words beginning with z. .numdeshntkmaman ,zi .toban ^zastavad .yedman ,zasta , zusha . drdeshna chasun avzded , zita . damastdn , zyam , zaothra . derham , zushta . doshashna , zaosho . khustok ^ ^i^S . jtt^ 0% )*0>0«>*0 « • -»^^^ 0% \-^ » • £^^^ ^0 J^)-^ . zamik , zdo . shandmashna , zanta . zor , zdvare . zosar , zarva . zamati . zrva . mozd , zemana . zarhonad , zathwa za6- . ddmdd , zdmaoid . zisM , ztxSsho . zarmatii SMro- . gerd ,zgeregneni .javid , zagathad .zyodnad ,nahha * (* '?£i ) " • C>0 J^fl i^j (?0 5?>^^y« 3^^Jj5 . ftM^jWil ju.^ . rahmaman , zeredhaicm . khdsteh zorborddri , avaretdo beretdo . mahitonad , zatd . jdduk e zend , ydtumeiita zinda XXI. Words beginning with g. . vaguned , gerewnad . grahmeh , grehmo . mad , gateS 1 Omitted in all MSS. I have inserted it here from the first fargard of the Vendidiid. Zand-Pahlavi. 31 , gudhra . saritaran e yedman chasun , goh , gava . jeh , ge 6 . 6)0^^ & 5^ii333 . -*.(«)£^ 0*0 SO-OVt * • -"^■»0>-" H5^) » • Heu ^W{^ . G^O^ o°o ))*to)V^^-r , thanavanta sardet , khratush thwdm . makdarunashna . pomCiman , thrcth . gordi e kheshkdri , thamanem . siist . se-raz , thrdydsata . st , thristem XXIV. Words beginning with h. , hakha . khosrdbi , haosravanhS . suddr , hareta 32 Zand-Pahlavi. ds/i- , haitU . dshkdreh , haita . agnin , hadha . hamkhd , /iicfti^a . nafshman , /»uam . Ud , haiti . nafshman , Mrdh ,hikush .ashunjed ,hinchad .dkhczad ,hikhshad .pdM han- . hamdahishni , handdta . hena , haena . khushk Jamananiincd chasun far jam , hadhahro . angardtnam , kdrayaSmi anhomd sake pdneh farjdm , ukhdham mazddi pdm hadhahro . sakhun XXV. Crimes and offences. bodyok- ,baodh6-var$htahS . hodozed ,baodhajad topaft va zadan mdm va yahvdnSd va zad vindgihd chasHn . varasht I Corrected from -uliouftb . )(Oi 2 From this point the MS. is very corrupt, and in several places quite unintel- ligible. I have corrected it according to the best of my ability. The small alterations I was obliged to make are too numerous to be mentioned. I may, however, slate, that I have adhered, as far as possible to the readings of the MSS. 3 D. H. has •^)^-^ zatilm in both places. M. II. Zand-Pahlavi. 33 gobashna kadbdpavanjamananunSd vesh nagiraslmih mandumicliandan ash huUdrt va goed va takdSd nagirashnih vandshed dvdnik mandami e handan topdh zadaii mum chasm . hodyozad vudunijen mardumdn pavan kddyozad e vands . hddyozad vandscd su'IgU: pavan varsht bodyoh men javid yok jast acdHii pdsc bodyozadgik men zak avisudagi pavan ugh gospandan yen zak bodyozad va pardst chasiin mardumdn yen e vands kddyozad va bodyozad va . 7iagirashna i Inserted here. 2 Corrected from ■5-0-U)) • 3 -'OO^-"^'*^^ kastarihSl D. H. The words v^dilnyen bodyo are omit- ted in the same MS.; only zad is written. The omission is evidently a clerical error. M. H. 4 Omitted in D. II. M. II. 5 D. H. lias «0-"M ^5^ -03^KJ instead of sudgik vanisSd. M. H. 6 The passage from "kady6zad pavan" to "aSdun" reads thus in D. li. : pavan mardum&n miin b6d6z6t pasii kik aediin. M. H. 7 D. H. has ^ . M. H. 8 Instead of the passage "!lgh pavan" to "kidyozad" D. H. reads as follow-;: bodyozad is here omitted. M. H. 34 Zand-Pahlavi. o^V^^o\^-K5))^S i^j^y ^-o**)) 5^^ty ^ » 1)**^^^-^ ^"0^)1 dstrct . karitdnchcd rvbanik vandsi dvdnih zak va hamimdlan vanasi ^ ^))*»3i>^^iJ)) „£J 2_^^^^0 j^^_jj^^^^ l^yiil^^iJ ^J^^^ii . vandskdran pavan suddri adaraspan ustdrmed dshkdreh %/),ai ac jamnonM drnat yahvoned zak gohashnihd jdduk , ydtukhta '' e>o ^))'^ ■» ^irov ))ej ^^ » -fj^ev-f -^ -d^)^oo m ydv madonad e avsuni pavan drnat , maruchmam bend jddugi pavan yahvoned zak immdeshni saJim ,diidhuu'ihuzdu .hamgunch jamananuned . i^iiul^ §^ -fD^^-f -HX)**^^ -HyrtJ H4J til ^Mll^* ^-^ , ?;at'-^ ■* -HjJiiyty ' M. H. 5 Corrected from -**y£{3jg-"0* and ^J^)*» . D. H. hankereili. Zand-Pahlavi. 35 »-^*^«-?oje io 'tww) ^^^r* -^v (^W) ^^0)*') iw-o*-^ , mithosdst . vdgicnashna handarakht avash vdddnycn nahvftch saiyan kadbd e rds dmat yahvoncd zak , dmojaahni kadhd vajdraslmi avash undyoinihd c ddas var ardstihd dmutacha tajcd c ddas var , aingahan , avdunhiciti . vdyunashnu mcdyosdit avash immdcd ayov xcng pavan avasJi vdgimed f'ruz c gabnd dmat yalivoncd zak (/•« chand vadash dkhar hashed bend damih pavan ayov ddr pavan yahvoncd zak , sapojashnt frdz frasyadhjaiti . kaslicd chasCin ) ^)& ) ^^ ^) ^1 ■^■'c ^(m>^ vie) * -«' J ^ -^ ^^ t'a chand va maman var vad dkhar sapojcd frdz rui c gabnd dmat zak barin paskonashnu bend ,tliwarcsahe ava .sapojcd chasCin 1 The passage from va ayov to v^giinashna reads in D. H. as follows M. II. 2 D. H. has -*M a,i. M. H. 3 D. H. JaJ . M. H. 4 D. H. has -»« 4i instead of e rai. M. JI. 36 Zand-Pahlavi. zah rhh chasun khor , qarahc .jdtonH avash khim mnn amdr chand va chasun ugh vadash dkhar jdtoned avash khun mm amdr ^ ^ 1^ ^ -K5^j -H^ ^ ^ 'f ^)istJ^-^ A" »eJ hcnd zak men zak risk hunt men e zak mahitoncd maman pavan yahvonSd zak dgcreft .karttonad huramacha chasun ,shuds . avzdcd avdva- . vdgunyen mdm saneh rat e avands mahitonatan pavan umat am«i . varded mdm saneh rdi e avands dmat yahvoncd zak resht hamahubunacha . sham ardiish andtonad mdm saneh vandskdri pavan tajdred robashna khun mahttonashnt bdzd . sham khtir yahvoned rdi ^ ^^6 m n^)))^ ^-H)0 ^ Jh^v^ "O^ei -fj^V -^ j)^v tiil patct pavan yahvonatan shdcd fdvan padash mardum e rohan dgh 1 In D. H. ^))0) vad6nt is added after agereft. M. H. 2 Intead of avivaresht D. H. reads: WO^J) ^OO^^J** • M. H. 3 D. H. has )*»^00 y?ttan. M. H. 4 D. H. reads ^J-"(5) and omits 4gh. M. H. 5 Instead of padash t^viln D. H. has J)*»^O0^^fii ' M- H. 6 Instead af pavan patftt D. H. has ^OO'^^ftJ • M' H. Zanrl-Pahlavl. 37 fcciba ahu men mun risk . avash tojashna risk ydtd . tojashna khor va ardush va avuoaresht va dgcrcf't hamgilneh yahvoned and zak vdgunehcd anddxagihd ham pavan kerfchcha karttonelicd ydt va bd:i;di, peshotanush . karifonehcd hamguneh padman va mneh e sham va zakdi c vands raz se chasim landoandr zand .pairyctc lanum avash va kartlonand tandvandr rdi anddzagihd ham va hamguneh tandvandr men va .jdtoned yen vands pavan tandvandr shame va chim vajdrcd ddd men fidz mun frdzoshtan ait ,jau . avzdSd 1^-f --i^ m n^ey ^^o» ')*»^)> -xj** ^ -Mtit ^y ))ii mamankend pavan go f tan dvdcdjaviddk ddd men dghashdenmcn pavan 1 D. ;h. -jo>*(J)-^ • M. H. 2 Omitted in D. H. 3 The passige from avash to ahu runs as follows in D. H.: f^y ^ ^^ . . M. H. 4 Instead of vanis e zak^i D. H. has A'JW ^gj)^ • M. II. 5 D. H. has -X^KX which is probably a mistake, M. H. 6 In D. H, there is ^^-u » M. H, 38 Zand-Pahlavi. kcrfehd men pad dahcshnci ham chc Id padefrds rueshna tandvandl ataftddd .jamananuncd mazadtar vesh tani zakc e hdvandish loct toeshna va sCid mun lihdrashna va hhoreshna umat yalwoncd tak fryoshcd hdvangds pavari nchdzagi bangam . dusancd rakhdr padash dtarsh asti thripithioodtd ugh jatnananuiicd sakddum pavan chasun alha aiwi-gdme hlpithwo hamu mazdao ahurahe amflt anhomd e dtash alt pashiin se maman . ashavano naro ardvchcsht chehdr mun ahlob gabnd ricdiin damastdn pavan daUn .ddsuncd se pavan ac varhomandtyen ekvtmmicd yahvoned padtsur men . hamcst tobSn dstonatari dgh ddnad peddki bend . vichithremchid 1 Instead of tanavanal, as the editor sometimes writes D. H. has con- stantly tan!ivana,r. M. H. 2 D. H. h;is ^^^ • M. H. 3 This passage appears to he an interpolation. i ;\niat appears to be miswritten for ham in. o D. H. has -S^fl • 6 After tobin D. II. inserts the words; JU (2))^ • M. H. Zand-Pahlavi. 39 . vdt/umjen uhhar mm hild umat yahvoncd zak khroseh , khrasyo zinidar , zycid . khcstnad ghaii umat yahvoncd zak khisideh , void dzord satdihd pcd azu satdinch .hazo . dzargihd dlnd avash idyush- . yahvoncd taraft dozdihd taraft , tdyo . yahvoncd chamn vandskdr aedan aushdreh dozd va avshdvch dozd . doscha \ dasa pancha . tnjashna avash qahnd va nakad va lord dozdi panzdch bdzeh-masd agdhi vin ham pavan , masdo sraoni pasvo c sa/i; t;« pes/i c nfnick cbastin hdzehmasd . panzdch stna-masd mdlman e jojan dvdzdeh kaspi de gospand chasim . stna-masd dkhar f ^ fiVoV -^tW eJK^ ^^)^ )> -»" -O* -»)^ ^^)^ V do c khorashnacha havand ayov kantah do di yom kend kantak si ) ^))\j^ -^^ ?^ ■* -^P)eJ :jM)> ■» ^-iflp ^«^ 5^S va JamanatiUned rdi bokhtak c purnd gabnd e rodhlk arzcd kartak , huddshtan khorashna e hasp havand vastarg nakad 1 D. H. inserts here y^j • H. M. 40 Zand-Pahlavi. XXVT. Miscellaneous words. pasu- , pasushurvan . arzdntgihd mazd ^ pudhahuhafdem M3e) jy^vwo .yahvoned haritonad shopunacha sanddri chasun pasushurun shorvan va yahvoned avam vaJchshi sdtonatani ,pafraeta . avum , pdrem vdzdr- , viziita . yiihvdncd parvarashna men arzunik va shapir tunl Icavachid . yahvoned hdrvarzashnt , vavdstrinam . yahvoned gdni . ijofteh rdi jindk Iccnd zamtk denmcn pavan chigaincha , zemo aiihdo ehadcha .goftch rdi ddasi kend ,astvat6 anheush kaschid ddasi kend sateh ahloban c zak chtgdmchd , stoish ashaono e 3a/i; me?i dgh jamandnuncd denmen pavan , yactushdda , yofteh rui ,nizentcm .sazdktdr varman nyoshidani va vajidan pavan ekvtmoned . zarhoncd khdneh pavan c nezand [SS. M. 3 D. H. inserts here ■^4- 1 D. H. -u^^iiitJJiy) . M. H. 2 Thus have all MSS. M. H. J. Zand-Pahlari. 41 XXVII. Measures of length, and of time. chas^n , vitasti . angdsht chehdrdeh chasiin pde , padhem , uzashta . angdsht dodzdeh chasiin , dishta . angdsht dodzdeh , gf^/m . ddd , gaSm . angdsht hasht dhand hasht laid -iOgj ^M^ ^3^0. ))e) A 'iS ) 3i)4) )w ^OO-^^M MS) 2-^ 4?b prd- jindh dvdnik pavan e zak va pde se vandiddd pavan zak gam . angdsht zak chand , aStshaya chavaiti . go ft rdst , thwdm antare dashcha dvacha gdmdn vd yatha andarg gam Mstochdr ayov ,rohashna andarg c gam dodzdeh chand 2/yai- yavad dakhshmaitish bishaetavad . robashna chand yojest and zak yojestd chand dashmcst zak do , astinh hdthrem aetavad bisk tadhad . chand tajar zak e dashmcst 33Jji(y ^ Jfl^ ^)(o iiiJ^y i)») ^S yi . epji^ii^ . J»-u»*»Xir-. /tdsar . fa^'ar cftarad hdsar and zak ae , tacharem yavad 42 Zand-Pahlavi. zamik pavan miuneh lidsar vajdrcd padman dgh ait dyomeh chand A*v • )wjv )^ ^^6 _)> ■^■tfO K "^''^'^ (S>*toHJ^e) j^ rotman rohashna mim pde do garni hazdr karitonad farsangdnacha men . anddkhteh shapdn va roz mydneh hdsar e zamdn sazashnai ; sham uztr nimd va ,fraiar . nimd avash mun yom , ay are zamastan pavan va .iizirni nimd va sham rapitavin nimd uzir men men lelid , khshafa . yomikhtcd hdvan var rakhdr rapisavm c bahr hvfrd- .hufrdshmo-dditim . pardum c bahar hahar chdr lelid uvizagdn , crezaurvacsdd . dadigar c bahar . karitonad shmoddt ,sadigare bahar ,aiwisr(dhrem .bahar do denmen karitonand vardashni ;(/£« padctsh hoshahin mtin kariloned avzdr e hash , surdm usham fruz roshnt ,fragai6id raochahham . chahdrfan e bahar jdtoncd , karitonad gdsacha hdvan avash bam e hush mun jamtonashni 1 D. II. fi^iJ . M. H, Zand-Pahlavi. 43 asf ftosar dvdzdeh ,ayare acjTircm asti hdthrem dvadasah ^_3 ^ )^ ^P ,^ j^gj-j^^ gP ^5 ^y :5)^ ^ iS dodzdeh yen , aghar roz miin shapan roz zak yoni aghari c zak ft«sar . nitum e char o hist va . myuneh hist va hdsar , thrivachahim hdthrem nctemem , aetem . amdr padmdn kahad , thrigdmem gdmahya tad . gohashna se padmdn nitum an tad dkaeshahe tad . gam se c zak gdman men a6dim tad , gam se yen gohds acdmi ddtohar acdun , vikaiehc ?/e?i hamdk sakhim dddastan acdun , arethavano tad arethahc peshmdl va pasmdl homnad dddastan aedun ddsunashna gdm se vajdrSd denmeri ddtohar , zushtu vayo . gdm se yen dtnd tani jamananuned chasun ait ayori e nyoshiddr va varhomand e khdstdr dgh . sanjM drva 44 Zand-Pahlavi. roeshman khurami va ramashni va shdti va shiim pavan parjvat zarhonate herpad bmideh din \ra napashtam vdje avastdk yahvoned . hormazdydr magopat nasli men ram pashintan -==0' Translatiou. In the name of God, and to his praise! May this explanation ') for understanding the words and phrases of the Avesta, that is the meaning in which, and how (they should be taken), be good (for the reader)! I. Numerals. Oim, one. — paourtm, first. — paurva, before. Dva, two. — bitim, second. — dvaydo, twofold. Tishro, three. — thritim, third. — thrayam., threefold. — thrishva, the third part. Chithrushva, the fourth part. — tuirim, fourth. Pukhdha, fifth. — pahtahhem, the fifth part. Khshvash, six. — khshtum, sixth. Haptaiihum, the seventh part. — ashtahhum, the eighth part. — naomahe, ninth. — dasmaM, tenth. I) In my MS. M^ mSim, "on, about," is used instead of ^J(^i»J)4 ^%i denmen kor4,sheh. This appears to be a later addition, as korisheh is no proper Pahlavi term, but an Arabic expression, khuISisat (the essence of a thing), which in the meaning of "explanation, elucidation'' is very frequently used in the Gujarilti (k hulls 6) as spoken by the Parsis of Western India. M. H. 46 Zand-Pahlavi. II. Grenders. Singular, dual, and plural in nouns and verbs. Adjectives. The following words from the Avastdk are either masculine or femi- nine, singular or plural, of good or bad qualities (adjectives), positive, comparative or superlative , according to the termination which is added to them, and with which they are construed, or the adjective to which they are joined. Their meaning and signification should be taken accordingly as they are mentioned in the religion (that is the religious books) ; and also there are some words (avastdk) which have some different meaning fzand). Genders and numbers of dva, va, "two". Some adverbs. Va, (nom. accus. of the dual, masc, instead of dva two) two males. — vaic, (nom. accus. dual, fem.) two females. • — vaibya, (dative and instru- mental of the dual) for both male and female, and for both food and clothing, and also for both this and the other world. — vayo , (locative of the dual) two things joined. — vaydoschid, (genit. of the dual) for both good and bad, — vaydo, (genit. of the dual) for both pious and impious, fasha va darvandj. — vaydo, (genit. of the dual) for both ways or customs (good and bad). — vacha, eitlier. — uhoibya, (dative of the dual of uhS both) for both worlds (or lives). Hakered, done at once. — Jiadha, hid, are used when two things are joined. — oithra, separately. — mdad, together with, and "not," (a negative). — hakad, at once. When a punishment for a crime for one is mentioned then one uses cliikayad baodhovareshtaM, i. e. he should be punished with death (singular) ; when a punishment for two is mentioned , chika- yato (dual); when for three chikacn (plural) is used. The Zaml is the same, tojcnd, for two, or for three, but the Avastdk (for the dual and plural) is different; for when two are spoken of, chikayato, and when three, or more, are spoken of, chikacn is used. Numbers in the persona! pronouns ; the different meanings of the words : nS,, vi, and apa. Yavdkem, of you two. — yushmdkem , of you three, and if more, (or) many are spoken of, the Avastdk is the same as for three. — thwam, Zand-Pahlavi. 47 thou. — vo, you, in the Gdthd dialect, ue, you. — n6, *) we, in the Gdthd dialect, ne, we. — nd, means in some places "a man", and in others "or". — vi, in some places means "you", and in otliers it means "privation," "against", or "without." — apa, means in some places "water," and in others "back," also "without." Numbers in nouns. If one grown-up person is spoken of, then perendyush is used; when two, perendyu; when three, perendyunSm. If one child is spo- ken of, aperendyukd ; if two children are spoken of, aperendyulca ; and if three, aperendyukandm. If a single man is spoken of, narsh; if two men, nara; if three, nard is used. Qualities and appellations of women. The same is the case with the -word "woman" as ndirika (singular), ndirikaydo (dual) and ndirikandm, (plural). When a good (virtuous) woman is spoken of, she is called vanta (singular), vantdhva^) (dual) and vantanam (plural). When a bad (lust- ful) woman is spoken of, she is called je, jac and jaht When an un- married girl is spoken of, she is called charditi. 3) Nmdnopathni, the mistress of the- house. — demanopathni, a newly mar- ried woman, a bride. — vidhu, vidhava, a widow. — barethri, a pregnant woman. — vydkhtihava, a dressed or adorned woman. — strim, a woman. — mdta, a mother. — qahha '), a sister. — dugh- dha, a daughter. — hapsnat - apno -khavo , a husband having two wives, a bigamist. • — saS, a child whose father is not living, an orplian. — qasuro^), a falher-in-law. 1) This word, meaning we, is translated by •^)^J you, which being evidently a mistake, I have corrected it to py we. 2) This form does not look like a dual ; it is the locative of the plural, fem. M. H. 3) The MSS. give only the Pahlavi meaning; but the original word of the AvastEk is omitted in all. I have inserted it from the third Fargard of the Vandi- did and the Hadokht Nosk. 4) The Pahlavi meaning of this word is omitted in D. H. 5) In all MSS. both this word and the next were written in Pahlavi characters 48 Zand-PahlaTi. Hana, a man, and also a woman. If they are 50 years old, then they are called zarman; if they are 70, han; and if 90, pddiransho- sar '). — huvirdni, good-looking, and one with the requisite qualities. III. Parts of the body, and its qualities Hutdtshto, well formed as regards stature. — huraodho, beautiful, of good complexion. — hukerefsh, well-formed, beautiful. — bdmya, splen- did, spacious, as nisd fNishdpurJ *). Hordcha, pardcha , tarascha, this side, and that side, and across. — hutarest, beyond all sides. Hugaonem, the hair of the body, except that of the head. — varsa, the hair df the head. — gacsa , the hair dressed in two or three curls. — vohiigaonem, black hair. — paourusha-gaonem, grey hair. — pdstaM, skin. — pasu-vastrahe, (gen. sing.) wearing a dress of skin. — sura, the skin of a living man. AMha, the skin of the head. There is a large aedha and a small aMha, as mentioned in the Nahddum fNoshJ : kaya heriti masyahho aedha ? which is the large skin (of the head) ? — yo aparaya paiti ma- straghnya , that which is on the back of the skull. Afarg says, it is from the back of the ear. — kaya kasyahho ? yd paouraya paiti mastraghnaya , which is the small aedha? that which is on the forehead. Vaghdhanem, head, as it is mentioned (in the Nahddum Nosk, in the passage quoted). ■ — narsh vaghdhanem, one who shakes the head of the man, (without a SagdidJ is a sinner. — aslem acvo mastra- vanam, or shakes any of the skull bones. — vispacha yd mastra- instead of tliose of the AvastJi, whicti I restored here in their original form. In D. H. qasur6 is omitted, but its Pahlavi meaning is given. 1) In the Pahlavi commentary on the third, and seventh fargards of the Ven- didid, where these words occur, the age of the hana is stated at forty, and that of the z arm an at fifty years. 2) B^mi is taken by the Dasturs in the meaning of "splendid" and derived from bim, "the dawn", but it appears to me that it also means "wide", "spacious", as a country, as will be seen from the first fargard of the Vendid4d, as well as from the instance above. B^mi and bam fen, are also the names of large towns, the former in Balkh, and the latter in HerM. Zand-Pahlavi. 49 ghnam amasta ')» all striking by which the slcull is injured (pierced) should be taken as (the act of a) tandvandr, (the sinner who cannot pass the bridge Chinavad »). — qardchithrem aStee anyS chikayatd, they undergo tlie punishment for a hhor (inflicting of wounds) for the other (parts), just as that which is mentioned for (wounding) the laead, skull, and the other parts of the brain (head); so one calls him a criminal who strikes a foot, a bone, the fleshy parts, or the brain (]head) ; every one who breaks a bone, should undergo the punishment of a tandvanar for (injuring) the other (parts of the body) s). Ainiko, forehead. — urua, face. — doithra, eye. — pashnem, eyelids or eyelashes. — ndohha, nose. — uzyazddna, bridge of the nose, or nostril. — dontydo, pardontydo, breathing, inhaling and exha- ling. — aoshtra, lips. — dantdno, teeth. — dohha, mouth. — sparhha, gums of the teeth. Words relating to speecli. Hizva, the tongue. — vdkhsh, voice, a sound. — vacha, utterance. — sanhem, a word. — dzaintivaitish, with a meaning or signification. — d) The Pahlavi translation contains more than the Zand original; the latter may be translated as follows: "every one who thought of skull- breaking". That such a one was to be taken for a tanS-vanSir, is either an addition of the translator, or the Zand original conveying this sense has been left out by the transcriber. 2) The passages from narsh-vaghdhanem to qarochithrem are quota- tions from the Nahadum Nosk, but incomplete. They very likely refer to some surgical operation, or the construction of a temporary place for disposing of the dead, at times, when the winter or weather may have been too severe to allow them to be taken out to the Tower of Silence. This temporary place is called in the Sth fargard of the VendidSid daity6-kata, or thrJiy6kata, and is descri- bed to be so formed, that the head, body, hands, or feet of the corpse may not touch the walls or any other surrounding parapet or railing of the kata (see Ven- did4d 5, H. ed. Westergaard) ; but here both the Avesti (Zand original) and Zand (Pahlavi translation) are very corrupt and obscure. I have given, in the translation, the ideas which they contain, but it is very difficult to give an exact rendering. 3) The translation of the commentary on qarochithrem etc. has been left out by Destur Hoshengji. I have supplied it. The meaning is, that the punishment for a khor, i.e. the inflicting of wounds, remains the same whichever part of the body may have been injured; but if a bone should be broken, the punishment is heavier. M. H. 7 50 Zand-Pahlayi. sw«, not envious, kindly disposed; handsome; exalted. — hito, ease; exalted. — dahro, wisdom. — namravdkhsh, words of benediction. — qtemchid - sahhem , dark (mysterious) words. — gudhrd-sahho. se- cret words. — haithem-vachdo, simple, or plain words. — khruzh- da-vachdo, iiarsh words. — berezata vacha , witli a loud voice, or high words. — khshayad-vdkhsh, proper words, or royal words. — amavata vacha, bold speech, or victorious words. — vakhshahha '), salutary speech. — vukhsh-beretibyo vdrethraghnibyo , speech whicli brings victory and success. — rathwydo ukhdhdo, good words. — ukhdhemsrtrem pairishtem avastdtem dereto sraoshem, a matured, well-considered, dignified and orderly speech, which is composed ac- cording to rule. — ukhdhashna mashyo vahhdo yatJia dahhro ukhdho vachdo, one who fully understands the composition of words (poetry) is as good as a poet. — mraod, he said (imperf. of the verb mru "to say"). — mravad, he may say (3'^ person singular of the conjunctive, present tense, olmru). — mru (imperative) speak! — puityddha, answering. — paitiasto vachdo, words of assent. — gushta- sdsndo, listening to advice, or following avdvice. Gaosh, ear. — haoio, dashino, left and right. — paro, pascha, backwards and forwards; before and beliind. — adharo, uparo, lower part and upper part. — us, up, high. — vispS-naSmam , in all directions. — pdiri, surrounding. — hahhuharene '^), jaws, or jaw-bones. — pas- cha vaghdhatiem^), the back of the head. — Continuation or the parts of the body. Manothri*), neck. — daosha, shoulder. — bdzava, arm. — arethndo, elbow. — zasta, hand. — chidkadhavato farashnachandj, an arm's 1) This is probably a mistake for vakhshvanha. 2) The meaning of Ihis word is omitted in all MSS., here I have restored and explained it from Yasna 11, 4. ed. Westergaard. In Pahlavi it is translated with yjiyiii, which is rendered by Dastur Di\rJib Plihalan, in his Persian version, as "jawbones", though some Dasturs take it for "left ear" also; but this is a mere guess, as in the Vendida,d "left ear" is expressed by havya gaosha. 3) This is translated by J)«0^vaghdiln only, the meaning of pascha, "be- hind", being omitted in all MSS. 4) Corrected from manaothri, see Vendidild i3, 37. ed. Westergaard. Zand-Pahlavi. 51 length, a cubit. — nmshta-maso, a handful. — erem, finger (an inch). — arazdn, frdrddhdn, the forefinger and the little finger. — fravdkhsh, a horny substance like the nail. — varo, the bosom, the breast. — fshtdna, breast fpistan, in Persian). — ashaydo, the part between the shoulder and breast. — kashaihya, armpit. — uruth- ware, belly. — ndfd, the navel, — ushadhdm, the backbone ')• — vahhdm, upper part of the foot 2). — paresu, the side (hypochon- dria). — barozhdahum, the upper part of the side. — pasdnd, the bo- som. — sushi, lungs. — eredhaSm, heart. — ydkare, the liver. — ur- vatem,a gut, intestine. — spereza, the spleen, the milt. — zdrascha, the gall-bladder, bile. — veretka, kidney. — frashnem % testicles. — sraoni, the buttocks. — hakhta, the sexual parts (male or female) *). — fravdkhsh, male organ of generation. — erm, the testicle, the scrotum. — maesma, urine. — khshudrdo, semen, sperm or seed. — shdma, the excrement. — dhadhahha, the backside. — rdna, the 1) The editor and translator has left this difficult word without any translation. The rendering 'backbone" has been added by me. I followed the original reading of tbe MSS. posht-i-tiz, which has been changed by the Destur to post-i-tiz in his edition (pag. 10, lin. 8). The reading adopted by him I cannot understand, as post-i-tiz could only mean "a sharp skin", but what that is, I am unable to say. If we adhere to the original posht-i-tiz then it would literally mean "a sharp back"; which is, in all probability, a technical term for the backbone, the spine. This interpretation is supported by the fact, that we do not meet in this very copious enumeration of parts of the body with any other term which signifies 'backbone". M. H. 2) The two words, ushadhim and vanhim are translated in PahlaTi with ''posht-i-tiz" and "posht-i-pahan", which should be, Ithink, post-i-tiz andpost-i- pavan khun, as neither "tiz" nor "pahan" have any connexion with posht, (back), vanbim means blood, or "bloody part". In the 3'* fargard of the Ven- did^d the word "pknsto-frathanhem" is translated in Pahlavi with post pahni; but the Zand word here is quite different from that of the Vendidid; there- fore I believe they were miswritten in Pahlavi for p6st-i-tiz and post-i-pavan khun. [vanhftm appears to mean the "spinal marrow"; it is identical with the Sanscrit vas^ "marrow". The translation "upper part of the foot" cannot he right. M. H.] 3) This word is translated in Pahlavi by kumifc which in D. N. is translated into Persian by kh4,yegln ba,shed, "it may mean testicles". 4) In my MS. there is a Persian gloss in which the expression is restricted to the sexual parts of females. M. H. 52 Zand-Pahlavi. thigh. — zhniim, the knee. — paitishtdna, foot. — zehha , the leg. — frahda, a bridge of the foot from heel to toe, or a foot's length. hakhem, the sole of the foot. Qaedhem, perspiration, spittle, sweat. — vohuni, blood. — astern, bone. kerepemcha '), a body of a man or animal. — mazgemcha, brain. — hahhdma^), joints of the body. — varedha, fatness, or obesity. — drvatdtem, doing well, vigour, health. — vaso-khshathram , the at- tainment of one's own desire. — khshayamana apaitirita ^ an un- controlled power. — tanvaecha haosravahhem urunaccha dareghem havahhem, comfort to body and freedom from death to the soul for a long time (i. e. health and long life). — hvad vispo ahhush astvdo azareso amarshd afithyo apayd dareghem yad yave vispdi, may all this world be without decay, mortality, hunger or thirst for a long time, for ever! Aspo aghryotemo dahhve varemano ashta gavam azindm arejo , a most excellent horse, i. e. a mare which has been milked, has the value of four cows and four goats to a governor (if presented to him). ly. The relative pronoun; some adverbs, derived from it (yatha, yathra). Words beginning with j. Yathd dad utd nd vd tidiri vd vacdhd hdithm, that thus both, man and woman, may publicly knowl — (Yasna 35, 6. W.). — yatha tm zd, so much of this earth. — nitemchid avacshdm stdrdm yatha narsh madhmyehc vaghdhanem ^). Each setting of those stars is as the middle of a man's forehead. 1) The Desturs take this also in the sense of "corpse" or "carcase''. 2) In Pahlavi it is -^J** •^flr-"; in Persian the word firanj means also "elbow". ^ 3) This, as well as the following passage, are evidently taken from some astro- nomical or, rather, astrological work, which is now lost. As they are torn out of their connection, a correct understanding of them will he for ever impossible. The several words of this passage are clear enough; but it is difficult to state even its general sense. The meaning appears to be: "as often as those stars are setting, they touch the middle of a man's forehead, and have him thus always in their power; his fate is indissolubly connected with them". This was really the belief of the an- cient Persians, as any reader of Pahlavi books may know. M. H. Zand-Pahlavi. 53 Yatha ashtish paityahmi atha hunem d. (The Pahlavi translation is here unintelligible) ')• The meaning of yathrd in all places is "where" or "there". — yathrd ashd hachaitc drmaitish, where there is the ashavahishta (purity), with the drmaiti (contentment). — yathrd avad hvare uzditi, where the sun rises. — yathrd vu Ahuro - mazddo fradathem bakhshad , where Ormazd may grant you prosperity for ever. In all other places or com- parisons ydthacha is used, as yathacha kahmdichid, thus to all and every one individually. In the Gdthd dialect ye means "that", "who" and "he who"; in other places (the common Zand) yd is used in its place, but the meaning is the same, as "that", "who", (compare, for instance, the pas- sage in the Gatha dialect), ye gdmchd ashemchd ddd (Ormazd), he who created cattle and also purity (or light, as fire, etc.); (with the common Zand) yd natri peremndi mid paiti dadhditi, he who does not give answer to (his) adversary, as we should not give answer to an adversary. Gdlumcha varascha zarvdnemcha, "pavan parezvan ddtobar gds var va zamdn''' ">■). — Vispacha ahubya ratubya ^) dditya rathwya frd 1) The Pahlavi translation omits the last three words of the Zand passage, atha bunem ft, allogether; its rendering of the first three words is hardly intelligible. The Zand ashtish is translated by ashteh which is evidently the same word, and paityahmi by padireh "acceptable, accepter", which is probably only a guess. As the Pahlavi translation is, in this place, of no use, we must try to axplain the Zend direct. Ashtish, which is not found in any passage of the now existing Zand-avasta, can be derived either from ashta "eight", or from ash, "to reach, arrive". If derived from ash la, it could mean only 'a set of eighl', or 'a period of eight days'. As such an explanation does not bring any sense into the passage, we better derive the word from ash, and take it in the meaning of arrival. It is, no doubt, an astro- nomical term as well as paityahmi (probably locative of paiti wtiich is declined like a prononu) and bunem. As the two latter words are evidently opposed to one another, and bunem means 'bottom, ground', I take the first in the sense of ze- nith, the latter in that of nadir. The passage may be translated as follows: "as the arrival (of the star) at the zenith, so (is its arrival) at the nadir". M. H. 2) This and the following passage are evidently either interpolations, or quota- tions which have been mutilated, as they have neither a connection with the preceding nor the following sentences, in which the use of the relative particle y6, y6, and its genders and numbers are mentioned. They appear to refer to judicial 54 Zand-Pahlavi. raithya ashahe ddtdish vahishtahe , and all (kind of) authority and chieftainship is to proceed justly and in a good and proper manner through Asha-vaJiisht, i. e. purely ')• Yd, i. 6. who, which. If one and more are spoken of, yo 2) is used, as yo naSrc aokhtc frd mc chichi, just as one tells the men that they are to be punished severely. For the dual of the mas- culine, or the singular of the feminine, yd is used, as yd nara gdtum baraite '^) , which two men bring time, i. e. appoint a time *). — yehyd veredd vanacmd drujim *) , that we may slay the druja by that army. — yavad isdi tavdchd ^) , as much as I have the means so much will I desire purity (meritorious works). — yarning proceedings, just as the preceding sentence y6 naSrfe etc., and are very likely taken from the same work. The Pahlavi explanation, of which Destur Hoshengji has given no translation, may be translated as follows: a "plaintiff requires a judge, a place (tribunal), a board (to write his complaint on), and a time (for hearing)". parfezvSin, or perizpS-n can be only traced to the Persian periz "a complaint" with the suffix vSin or pin, "having a complaint", var by which the Zand varas(cha) is trans- lated, is probably identical with the Persian var "a board to write upon". M. H. 3) This word has been omitted in the text, but it is found in D. H. M. H. 1) I cannot agree with the above translation of my learned friend, which he has made without strictly adhering to the Pahlavi in this place, but would propose the following rendering of this incomplete passage: "and all things that are proper (and) seasonable for the two lives (which are) the chiefs, are to proceed according to the laws of Asha-vahishta''. Ahubya and ratubya are datives of the dual, and cannot be translated as nominatives of the singular. The "two hves'' are this life, and the next, and are often mentioned in the Zand-avasta. The 'laws of Asha-vahishta' are the laws of nature, as the original meaning of asha is not "purity", but 'going on in a regular way, regularity'. The Pahlavi translation of this passage is hardly intelligible ; it appears to express the following sense : "all mastership, and justice and chieftainship, and excellence are his laws (the laws of Ashavahisht)". M. H. 2) This statement is not correct; y6 is only the singular of the mascuUne of the relative pronoun; the plural is y6i; that of the neuter ya. In the MSS. of the Zand-avasta we find indeed in several places y6 used as the plural of ttie relative pronoun; see, for instance, VendidM 2, 39. 41. 42. in the editton of Westergaard. M. H. 3) This is here evidently a 3* person dual, present tense, middle voice; it stands instead of barafttS. M. H. 4) See Yasna 31, 4. M. H. 5) Yasna 43, 9. M. H. Zand-Pahlavi. 55 'peresd jimaiti ') , the whole bridge (chinvad) goes on the way to heaven aud hell. Yavata gaya Javaiti, may they live for ever! — yavata gayehe ma- rata *), young Gayomart (name of the first king of the Peshdadian dy- nasty. — yava, means in some places reckoning of a period, as yava aetc ahhem ') zarathushtra, it is their period. Yoghedha fraeazaite, by joining will be born *). — yoishlo thwakhsM- tdo hvoishto paitishdthrdo , the one who exerts himself less should be a dependant, and the one who exerts himself more should be a commander. Yiizhem yd yiishmukcm. you who are men. Yulchta pourushaspo, yvjiti tS yoi puthra thraetaonahe , those sons of Feridun are very industrious "). — yukhta-chathware- aspahc, power of four strong horses. Ydtem gacthandm, share, the fortune of this world (i. e. any wealth or estate in this world). — ydtem astryehS, sorcery should be punished. — ydthwam pairikanamcha^ sorcerers and fairies. Ydohhya avareta, small fortune. — ydskerestemem, most efficacious. 1) Yasna 48, 2. Instead of peresfi, peretha must be read, if the Pahlavi translation be correct, as it is rendered by 'bridge' (perethu). — y:\m6ng is translated by hamk 'all', which is certainly a mere guess. M. H. 2) This passage is hardly intelligible. The Pahlavi translator takes yavata in the sense of yuvan 'young' which is not possible without changing it into yuvata. It is doubtful whether Gayomart, the Adam of the Iranians is meant here. M. H. 3) Instead of anhem {!«' pers. sg. imperf.) we expect here anhen (3''pers. pi. imperf.), as the first does not give any sense. M. H. 4) The meaning is doubtful. I have translated it according to the Pahlavi. [The translation appears to be incorrect; frafiazaitS cannot be derived from the root zan "to produce, to be born", as the translator has done; but it is to be traced to yaz "to worship", as the 6 after fra is either a contraction of aya, or stands for ya. The meaning probably is: "he prays having joined (his hands)"; yoghedha is not the past participle of the root yuj "to join", but an adverb derived from the same root by means of the suffix dha which serves such a purpose. M H.] 5) This passage is not completely translated in the Pahlavi, as the name of Pourushasp is mentioned in the A v a s t Si (Zand), but omitted in the Pahlavi. [Yujiti is not correct; it ought to be yujfiinti, or yujyfiinte, to correspond with its noun puthra, which is in the plural. M. H.] 56 Zand-Pahlavi. Yctre-drdjo vird-ma%ahli6 , for a year (he will be subject to) vironii (1. e. a sin committed by the breach of a promise to the value o human being, whether slave or betrothed). Yacshenta patenta, seething; if it (the pot) boils over, it spills (the ^ ter), that it falls out, — acshentem dpem, boiling water. — yach zacmano, may they live long '). Yaoshchini surahc fydn^) avzdr), fortunate, victorious. Thri-yakhshtischa , three twigs of the harsom, (an implement used the Parsi priests, when performing " yazashm'"'' and other ceren nies). — yayata dunma, the passing of the clouds. Yozhdanahe ddra, a razor for shaving. — yedhiU yaetatare^), if it procurable, or not procurable (i. e. if they have any means tl: 1) This translation cannot be correct, as the Pahlavi word mad does uot m( "long", but "he has come". Thus the Pahlavi translators of the Zand-avasta ren( the Superlative yafetushtema, deriving it from the root i, or yl, "to go". T is only a guess, as this meaning does not suit the sense. As the word is here ] together with words signifying "to boil, to seeth", it may appear to have a simi meaning. In Vispered 11, 3. (W.) we find yafetushischa zaothrSo, where it qi lifies the holy-water (zaothra). As it is also used of the fire (Yasna 1, 2.), whi is said to be the yafitushtema of all the angels, it cannot have that meaning i boil), but it appears to signify 'agile', which would be in the case of water "hi bing up", and in that of fire "blazing up". The root is yat "to be active, make exertions" ; as to the form, it is the participle of the perfect tense in the acti voice. — The meaning of the word zaeman6 (genit. sing, of zafiman) cannot "may they live"! as the Pahlavi renders it, as za6man is a substantive, meani probably "activity" (see Yasna 44, 5.), and no verb, nor traceable to the root j "to live". M. II. 2) According to Dr. Haug the term ))H^ (See G;\thas of Zarathustra I, pagg. 41-4 yin in Pahlavi does not simply signify " magnitude, good, happy" as explained ; b it means any thing seen in a state of ecstacy. The word -»•/>» sura is to be trac to the Sanscrit silra "a hero"; which is always explained in Pahlavi by 3iiJ\ avzir. The words yokhshtay6 ava baret^m, are not translated in the origir MSS. 3) The form yafttatare appears to be the 3'^ person dual, present tense, of t root y a t (See my Essays on the Sacred Language, etc. pag. 78.). The Pahlavi trar lation appears to contain a perception of this verbal form being a dual, at it translated by an alternative sentence. M. H. Zand-Pahlavi. 57 should do it, otherwise it is optional for them to do). — yazush puthro ahuro mazddo, the sublime son of Ahuromazdd. — yaz- aSsha, if ')■ — 2/««o beretdbyd fzaothrdbydj by virtue of that well- made zor (by taking zor in the yazashne ceremony). — yashtd mantd (pourwy6*) the receiving of the first measure, — yavaM saredha, cereals. — yazdi dpem frazddnaom, I pray to the water, Frazddn, which is in Sistan. — yasnemcha vahmemcha uzascha zavarascha dfrmdmi, I bless with my praise, sacrifice, and with all my might. — yavaScha yavaStdtaScha , for ever and ever. V. Words beginning with ka, kae, khsh, sh, etc. Dkaesho. In most places it means order, religious commandment, and also a Destur, or a judge, as in the passage: ko asti clkaSshd vivish- ddto, who is the judge gifted with discernment? — y6 acta pairi arelhra frazdnaiti, one who can discern a case, from (a few) words, is an dgdhddd (a competent judge) ; but one who , notwithstanding his hearing much, cannot understand anything from it, is to be taken for an andgdhddd (an incompetent judge). Vastrdd vacha kashdo bdmanydo, a small, wide, silken dress 3), 1) This word is rendered in Pahlavi by J "ra", which is evidently wrong; yazaSsha means "thou shall worship". 2) See Yasna 31 , 7. The Pahlavi translation which is here found, agrees with the one given by the Pahlavi translators of the Yasna ; but its correctness is very doubtful. Yashti (instead of yas-t&) is rendered by mad, "he has come"; (the meaning "receiving", given to it by Destur Hoshengji is unknown to me); the trans- lators derived the word therefore, from the root yS. "to come", which is gramma- tically impossible; mantS, they take in the meaning of padm^n "measure", which is another grammatical impossibility; if taken as a noun, it can be only a nomen actoris, from the root man "to think", signifying "a thinker"; but it never can mean "measure"' or anything like it; in that case we should have to expect the form mS,na. In my work on the Githas (see I, pag. H. 131. 32.) I have rendered the whole passage: "who thought this first" i. e. invented it. I took manta, as a ver- bal form (3'' pers. sing, aorist, middle voice) which is grammatically possible; it may, however, be taken in the sense of a nomen actoris ; but the meaning of the sentence would remain the same. M. H. 3) The translation of this passage was left out in Destur Hoshengji's MS. I have supplied it here. The Pahlavi rendering does not appear to be correct, as vacha cannot mean "small"; it means either "two" (from dva with cha), or "speech"; as 8 58 Zand-Pahlavi. Karasho, a zone, climate. — karasho-rdzam vydkhanam, a good a( ministrator of a zone, who belongs to the assembly (i. e. well spoke of by the assembly of the good >)• — hapta karshudm^ the sevf countries, or seven zones. — karshaschid frakdrayoish , thou Shalt draw the kcsh, i. e. lines in magical circles. — zemd karsl vdo, land fit for tilling. — karshteS, (dative singular of karshtij, field for corn. — khshathro, master, ruler, lord. — shoithro, a coui try, a region. — khshayo, the king. — khshayamana *), ruling, po sessing. — khshaeto, splendor (as in light). — shaeto, wealth, pn perty. — shydto, ease. — shaito, marriage, merriment. — shieit living, residence. — khshuidha, a sweetmeat, sweetness. — stuii praise. — khshnuta, pleased, satisfied. Parshva, snow, hail *). — shustem, melted, dissolved. — shutasmS, lar the latter meaning is inadmissible here, we can only apply the first. Kashao b many^o are (grammatically) genitives of the dual from kasha, and bAmani; kasl is identical with the Sanscrit kaksha, Persian kash, "the armpit", and appears have the sense of sleeve in this passage. 1 render the Zand words: "a dress wi two wide sleeves". M. H. 1) Instead ofkarash6, karsh6 is to be written. The Pahlavi translation neither exact nor correct; karsh6 does not mean kishvar, "a zone", which karshvare in Zand, but "a line", "ploughing", "a furrow". Vy^khanSi appea to mean "congregation", and not "belonging to a congregation". I render the U words: "the congregation for superintending ploughing". Compare the fratres a vales of the Romans. M. H. 2) The names of the haft kishvar "seven kishvars" in Pahlavi are as follow 1 Arzeh, 2 Shaveh, 3 Fardidafsh, 4 Verdedafsh, 5 Vauru, 6 Vaur zaresht, 7 Khunaras b^mik. 3) The Pahlavi has the 3'^ and not the 2'^ person, as the Zand has. M. H. 4) Khshayamana as well as patakhshi, by which the word is rendered the Pahlavi, are taken by the Desturs also in the sense of "certainty ', "withe any objection", 'Tay all means", or "they are permitted to do so". [Khshayama; apaitirita appears to have been a title of kings. It bears, as to its meaning, striking resemblance to the title maharajasa apadihatasa ^aaddas dvixytov, i. "the invincible king" on the Indo-Bactrian coins. M. H.] 5) In Pahlavi this word is rendered by parashveh, which is the origh word itself; but the meaning here is taken from Yasna, 68, 6. Westergaar where the word parshuyio occurs and is translated in Pahlavi by "snow" "hail". Zand-Pahlavi. 59 prepared for sowing '). — shudhem, hunger. — shemm ») , sword, utensil, pot. — Mishim, lamentation. — khshtdt, he goes, stays. — shaoshaiti, it goes. — fshu, before. — fshyo, after. — andhita, unpolluted, pure. VI. Words beginning with ma, ma, or containing these syllables. Mayad , destruction, decay. — maitc, a measure. — mam, I, me. — ma, not (a negative). — mdo, the moon. In some places it means "measure" and "appropriate"; as, Jchratumdo, one who possesses the requisite knowledge. — mdi, the same as the preceding word (measure), as vispem mdiahuhe, all the measures of Meher (mithra) the pos- sessor of wide pastures. — mdta, mother, and also a measure. VII. Vi^ords beginning with a, a, an, ai, etc. Amdta, tried, experienced, examined (as a medical man). — amana (andmdta?) unexamined. — amesha, immortal. — anaghra, ever- lasting, endless (as, light, lustre, etc.). — ainitoid, without hatred, or ill-will. — ainitoisli ^), poor, one without money or means. — airishto, 1) This word is rendered in Pahlavi by S'^)Hi> which I read shumaz (shdmiz in Persian). ^ 2) Some MSS. read shnem, but this appears to stand for shenem. The Pah- lavi translation is ) ^?,^ > which can be read either deg or tegh; but the former is the most usual. 3) Both words, ainit6id and ainit6ish, are evidently only two cases of the same word, ainiti, the former being the ablative, the latter the genitive, and can- not have such widely different meanings, as assigned to them here, by the Pahlavi translators. They appear to have confounded ainiti with ainishti, the latter meaning "poverty"; ainiti they seem to have traced to afinanh, "sin, hatred", with the negative a. But this appears to be nothing but an etymological guess. If deri- ved from a root in, "to hate", we should expect aininiti, and not ainiti, as the negative a takes the form of an before words commencing with a vowel. We have therefore to derive the words either from an + iti, or from a -f-niti, or per- haps from the root an, "to breath, to blow", (in Sanscrit). I prefer the second deri- vation; as niti can only mean "the state of being down, oppressed", ainiti must mean "ease", "easiness*. This appears to be really the meaning of the word in 60 Zand-Pahlavi. not wounded, uninjured. — achithd, unpunishable. — achithro, in- visible, unproduced. — avare, dust, earth '). — astdto, one who does not exist. — apvatic"^), to know well, to understand fdly. — apemo , endmost , (sometimes it means topmost). — aspereno ^) , a direm or dirham. — as and as, he (she, it) was (3* pers. sing, im- perf. of as to be). — dsu^ swift. — asta, bone. — astaishwm, one who asks for an arrow, one who wishes for an arrow, (a warrior, or soldier). — dstc, he is sitting (present tense of as "to sit"). — a*), that, this. — dh- mdi, to that, to him. — amhdi, victory *). — ahmdkem, we (genit. plur., Yasna 58, 4. West.; compare ainita Yasht 13, 34. 51. as an epithet of the Fra- vashis. M. H. 1) This meaning rests on nothing but an erroneous identification of the Zand avare, which is a G^tha form of the common avanh, av6, "help, assistance", (avas in Sanscrit) with the Pahlavi avra, "dust", which is a purely Semitic word. M. H. 2) The correct form appears to be apavatayS, dative of apavati. The Pah- lavi translator derives it from apa-vat, "to know, to understand", and takes it in the sense of an infinitive of the purpose. But this interpretation is very doubtful, as we should, in that case, expect a crude form apavataiti, or apavatana. I take it as the negative of pavati, "putrefaction", meaning 'exemption from decay'. M. H. 3) This is a very remarkable word. That it means a particular weight, and not a coin, as coins were unknown at the time of the composition of the Zand-avasta (we fin d nowhere any trace of them), follows from the inscription on a bronze weight which has been found near Abydos in Asia Minor. The inscription is in the ancient Aramajan character, and runs as follows : ^ which 1 read vasht and trans- late accordingly. 3) The Pahlavi term in the MSS. is >H5U'" 'rising". This is a mistake for yai^iy which signifies "pure"; on which account I corrected it here accordingly, as in Avasta, it means "pure" throughout, and not "rising"; compare the Persian, vizeh, avizeh and vijak. 4) The various English terms applied here, are only translations of one and the same Pahlavi word, bosh, osh, or ush, which may have any of the meanings as- signed to it here by the translator. M. H. 64 Zand-Pahlavi. ushtatdtem ashibya good conduct proceeding from rectitude or pu- rity. — ubdaSna ') , clothes made of leather. — urvaSdas »), belch, stench, dirt. — vrudhidhiciti, drdd^). — unem, less, deficient. — ughrem, powerful, overcoming, triumphant, victorious. — iiruthad, a tree. X. Words beginning with p. Par Ma, questioning, asking. — peretush, way, path, a channel. — per mem, full. — perendi, a discussion, a controversy. — perendiu , a youth. — pdta, protect, guard (2'' pers. plur. imperative). — pddha, foot, leg. — paid, milk. — pitum, father, and also "bad". — paSsa, leprosy. pukhdha, five (the fifth). — pdnchdstem, fifty. — pahchasata, five hundred. — pdrem, a debt. — pairiete, disease, pain, hurt, malady; a low wall in front of a house. — peshotanush, tanafur, one who cannot pass the bridge chinvad after his death on account of his sins. — patho, path, roadway. — pdsanush, dust, mud. — perend- vaydo, blessings. — paosh, rotten, old, weak. — ptad, he should fall *). — paitictS, patet, a kind of confession and repentance of sins. paiti, a head, a chief. — pusam (avarsar), a crown 5), a diadem, the head. K) In the Pahlavl, ushtatSitem ashibya is translated by tateh ^^^ , which has no sense here. It appears to me that the meaning was, by some mistake, left out in the MSS. As the PahlavJ tatah, "clothes made of leather", translates the Zand word ubdafena (see VendidM 7, 15. ed. Westergaard), I have introduced the latter into the text (see my note pagg. 23, 24), and translated accordingly. 2) In D. J. it is urvafiz^m a6dh6, and in Pahlavt drunak, which means "the inner part of the belly", or "rainbow", but in all other MSS. it is in AvastSl "urvafedbis", and in Pahlavt •iy.JJi airogb, and is given here accordingly. 3) Destur Hoshengji has left both the Zand and the Pahlavt words unexplained here. The meaning of ir^t, or Slir^t, by which urudhidhifiiti is translated, is just as obscure as the original; urudhidhifeiti can be traced to the root urudh — rudh, ruh, in Sanscrit "to grow"; it appears to be a compound of urudh "growth" with dbi, which is used for the formation of denominatives (see my Essays on the Sacred Language, etc. pag. 60); it would simply mean "be grows". M. H. 4) This explanation is not quite correct; ptad is no potential, but the 3'" pers. sing, imperf. of p a t "to fall". M. H. 5) It appears that avarsar here stands for afsar, i. e. the thing which is used above or over the head or forehead, a crown. Zand-Pahlavi. 65 XI. Words beginning with m. Mithwa, mixed together, coupled. — mad, with. — merezu, a border or boundary of a country. — moshu, swiftly, immediately, at once. — mustemesho, myrtle. — mas, much, more, greater. — [vavachata, he makes] '). — maydo, cohabitation. — mam, me. — mimard, a constant reciter, a repeater. — magha, a bachelor *). — mazdayasnd, a worshipper of Ormazd (God). — mashyo, man, people. — mruta, injured, infirm. — merezdndi^ murd^), belly. — madhu, wine. — m^zhdem, reward, remuneration. ■ — muthrem, urine. — myaesM, to make water. — maghna, naked, nude, — maghem. "magh", stones arranged to sit on for barashnum or the cleansing of the body by bathing. — makhshi, a fly. — merekhsh, to crush, to destroy, to kill. 1) This explanation is evidently wrong, as the word is only derivable from the root vach "to speak''. As to the form, it appears to be a dual form of the perfect tense, or a kind of pluperfect, in the 3'^ pers. sing. , middle voice. M. H. 2) This explanation rests entirely on a misunderstanding of the difficult passage Vend. 4, 47. West.: yatha magav6 fravkkhsh6id, which is rendered by the Pah- lavt translation as follows: ^ ^)U|)^i ^))^-^ W»)2J -0?£ Hfi) )^ )T(i(\ ^r IP-*^) chasvln mun pavan maght pan^j sitiint yekavvimuntd agh nesiman loit, "just as he who may enter the state of maght, i. e. the state of not having a wife". This latter remark does not refer to a state of celibacy, but only to a temporary abstinence from having intercourse with a wife, while being enga- ged in the great Barashnom ceremony. As the word niirivaitS "having a wife" is mentioned in the preceding sentence, and the passage contains throughout such contrasts, asvlsJii evisii, etc., it was concluded that magav6 must have a mea- ning opposed to niirivait^; but it is to be borne in mind that the structure of the other sentences differs from the one in question; magav6 does not form any opposition to niirivaitft; but the one expected (an^iirivaite) has been left out. Magavd means here the same as it does elsewhere, "a magian priest''; particularly one who performs the magic ceremonies. (See my Essays on the Sacred Language etc. pag. 66). M. H. 3) These words are not fully translated; in D. H. and D. N. a blank is left, after which is written )K3 but in D. J. it is )Hi^Y^ , according to which I took it here for garoj daman, i, e. belly. 66 Zand-Pahlavi. XII. Words beginning with s. SaidhS, contentment. — saite, desired, wished, got. — sucha ')> a look( on. — suhem '), to look. — sv6, benefit. — sevishta, one who d sires a benefit. — schindayad, a break, a defeat. — sidhiad, wishes, desires. — siri, a female. — spakhshtim, a protector, a gu; dian. — sruia^ renowned, celebrated. — srirdo, one having a go sight. — statu, standing. — sakhti, decaymg, ending. — srvato, fine. — stahhto, contending, obstinate, oppressing. — stdkhro, te rible, impudent, large. — stenbya, a quarrel, an opposition, ang( hatred. — sdohha , a measure , a cash calculation , a number. ■ sJcaptem, wonderful, surprising. — sadayad, he wishes or desires. - sravad, sung, chanted. — sndto, washed, bathed. — sndvare, (shru varj 2) , a bow and arrow, or a bow-string. — snus, he may or w benefit. — srunaoiti, hearing, paying attention. — sahhem, a wor sahhad, he said. — siirdo, heroic, having a supernatural power. - srita, made over, handed up. XIII. Words beginning with f. Fradathdiy furthering. — fedhri, father. — frim, friend. — fras, ove up. — frasasta, well-known, lauded. — frayarc, to-morrow. - fraeshta , fully, abundantly. — fshuta *), cheese. — fshyo *) , mil 1) These words are rendered in Pahlavi by "a looker-on" ^-"P) and "lookini )y^Y)f which are evidently correct. The Deslurs identify them with the Persii sozashne, "burning" and "to burn". 2) By a mistake in the original MS. J-*i)*(J shosar, was written instead ^■»»>*(J shan4r (^-u and •*» being nmch alike) and the word was then res shosar, "seed, sperm", which is evidently wrong, as in the 14* fargard of tl Vendidad, the word "sndvare" is translated by shanar and not by shosar. 3) Corrected from pes hut a, 4) Corrected from pashuy6 as in Yasna, 10, 48. Westergaard, and also a cording to the alphabetical arrangement. Zand-Pahlavi. 67 XIV. Words beginning with d. Dahmo, pious, religious, godly, devout. — dahhmo, a tower of silence, a tomb, a grave. — daSvayad, he should look. — dazdi, give! (im- perative). — darevad, he showed, he saw. — dakhshta, a mark, a sign (a natural or physical defect). — ddshta, made. — dazhad, he inflames, he burns. — darezera '), vigorous, powerful. — dush-sra- vanM, having an ill word. — dush-sastish, ill-advising, ill-teaching. — dush-ddma^):, having a bad creation. XV. Words beginning with j. Jinditi , he exhausts , it decays. — janad ^) , killing. — jum , living. — jafra, a den, a cave, a ditch. — jimdd, he may reach (3'' pers. con- junctive, present tense), should reach. — jakhshavdo *). — jatah- had, to arrive, to reach. — jareta, to take. — jaidhyad, he asked. jatsh, whoredom, adultery. XVI. Words beginning with b. Bacshaza, healing, health. — dhaSshdo, injury, harm, hurt, sickness. — hac, two. — hddha, always, ever, constantly. — bagha, a lot, a part, luck. — buydd, may he be I (used in a blessing) »). — bakhdhra, i) In D. H., which has often S dh for -^ z, it is daredhera. In Pahlavi it is ^O*^' which I read sakht. I corrected it here to darezera, as the word occurs in the Ardibehesht Yesht, Westergaard 3, 5. with the same meaning. A A A A 2) Corrected from -**.^-XJ^ to ^-^y i as the word occurs in several places in the present AvastS, in opposition to (»MJ*0* huda6. 3) This cannot be the meaning as to the form. Janad may be a third per- son sing, imperf. conjunctive of the root jan, "that he might slay". It can be also taken in the sense of an indicative, "he slew". M. H. 4) This word has no Pahlavi translation in any MS. ; therefore no meaning is given here. [It is very likely the past participle , active voice, of the desiderative of the root zan "to slay, destroy", meaning "one who had the desire of destroying". M. H.] 5) See about this form of the precative, my Essays pag. 67. M. H. 68 Zand-Pahlavi. uncastrated, not gelded (as bullocks). — banddo, a band, a tie. — bantdo, sick, unwell. — harethra, pregnant. — byahha, fear. — baodho, life, spirit. — haodhahho, a seeker, one who searches. — bishish-framdto , a well experienced doctor (in medicine). — baoshem, freedom, liberation. — buji, released, liberated, saved, free. — bashi ') , a cucumber. — bathro, difficult. XVII. Words beginning with r. Raeva, having splendor. — rafne, happiness, pleasure, merriment. — racre, benevolent, generous. — razo, well arranged, decorated and adorned. — rdshtem, true, just. — rdjim, a wound, a hurt. — ra- odhad, he grew up. — raochahhem, light. XVIII. Words beginning with t. Tdto, lasting, duration, current, continuous. — tacha, flowing. — tdcha, also he, and he, and that. — tanchishtem, most vigorous, very strong. — taremano, most vigorous, very strong. — taremano, small. — tdya, (instead of tdyuj a thief. — tiim, thou. — tushish 2), a spade, a hoe, a gardener's sack. — tanumdthro '), one who has command over his body, active, hard-working, or a most obedient person. — tashad, he formed, he created, he made. — taradhdta, a destroyer or breaker of things. XIX. Words beginning with ch. Charetu-drdjo , an open field for riding, a square piece of ground, a square course for horses. — charetdm, workers, doers. — chaetenti, 1) In Pahlavi it is written ^Hfi) > which I have read bujinak (cucumber), but if taken for the Persian word buzinah, or b6zanah, then it signifies "figs, an ape, or a bud which is not expanded". 2) If the Pahlavi ^00)^ is pronounced tusht, it means a "hoe" or a "spade", but if it is pronounced tarsht, it means a "gardener's sack''; here the the former signification is more suitable than the latter. 3) tanfarmin (in Pahlavi) is an appellation of the angel Sarosh; it is taken in the sense of "most obedient to God". Zand-Pahlavi. 69 plainness, obviousness, clearness '), — chithra, seed, progeny or or- ganism. — chitha, a punishment, an atonement. — chahana^ a wish, a desire. — chaiti, how many? how much? — chdram^ reparation, remedy, redress. — charetutdro, very active, one who makes great efforts. — chinmand, esteem, love. — chistish, a wise man, a philo- sopher. — chinaiemi, I pray, I implore. XX. Words beginning with z Zasta, a hand. — zastavad, mighty, able, one having power, might or means. — zi, for, because, why, (a causal particle). — • zydm, winter, snow, cold season. — zita, an increase, as in adorning or arranging something. — zusha^ hurt, injured; asked, wished*). — zaosho, a pleasure, a wish or inclination. — zushta, a derhem, a Babylonian coin, and also a Persian coin. — zaothra, "zor", the consecrated wa- ter used in the Yazeshne ceremony. — zdvare, strength, power. — zanta, meaning, a commentary. — zdo, earth, ground. — zathwa, born, created. — zemana, remuneration, reward. — zrva, time. — zarva, declining age, old age. — zaSshd, ugly, awkward. — zdm- aoio, a son-in-law. — zaenahha, watchful (in sleep, as a dog asleep). — zagathad^), he separated, parted, fled, disappeared. — zgeresnem *), 1) This explanation is certainly a mistake, as chafetenti can be only a third person plural of the present tense, of a root chafet, or the participle, present tense, in the feminine gender, of the root chit, "to know". In the latter case it corre- sponds exactly with the Vedic form chetanti (Rigveda Samhita, i, 3, 11, where it refers to the goddess Sarasvati) which the commentator explains by jnkpay- anti "she who makes known". M. H. 2) According to the Pahlavi mode of pronouncing, it can be read k bust eh or kbasteh, and I have accordingly given here the signification of both words. 3) In all MSS. it is gathad, which appears to me to be miswritten for zaga- thad. As the preceding and following words commence with z, I have corrected it to zagatbad. In Pahlavi it is rendered by ^^)' which, I think, is also miswritten for egj^ , as in the 9"" fargard of the Vendidid 46, ed. Westergaard, the word za- gathaitfe is translated in some copies with ^^ in others with J*'*'^'.^ > both of which mean "apart", "asunder". I have accordingly corrected both Avasti and Zand, from gathad and duist, to zagathad and joid. 4) This word is corrected from zgeregnem to zgeresnem, as the writers of 70 Zand-Pahlavi. round, circular. — zuro-beretdo-avaretdo, one having strength and money (a strong and wealthy person). — zeredhaiem ') , heart (the word is also taken in the sense of violent, hard). — zinda ydtu- menta, a great sorcerer. — zato, stricken, beaten. XXI. Words beginning with g. Gatee, he reached, he has gone. — grehmo, a bribe, a gift. — gerew- nad, he may take. — ge% whoredom, adultery. — gava^) (goh), hand of a wicked person. — gudhra, mysterious, secret. — gushta, he may listen or hearken. — geredha, a hole in the ground, a bur- row. — ga^m, soul, life; and also Gaydmard (the name of the first Persian king of the Peshdadian dynasty). — gam, cattle (such beasts as cows, sheep, oxen, etc.). — garezhda, complaining, murmuring, a cry against injustice. — gdthwo-sMachad , one who repeats the Gd- Ihds constantly to learn them by heart*). — gavdstrydvareza, agri- culture. XXII. Words beginning with gh. Ghnad, he killed, or destroyed. — ghndd, may he destroy! — ghendo, women. the MSS. often confound a> s with .1) g. The word occurs in the Vend id Ad 14, 10. Westergaard, where he preferred uzgeresnd, but he also found zgeresn6 in K. 1, 2, 9. Dr. Spiegel has uzgeresn6 in his edition, page 41, and the same is also in the edition published in Bombay under Destur Edul-Diru Sanj^nJi in the year 1201, Yezdegard; in some MSS. g is often written M, which resembles J) s very much ; hence the mistake. 1) This word is not translated in the Pahlavi. Its Pahlavi meaning is given from Vend. 1, 4. 2) This stands instead of j 6. 3) gava here is taken as the hand of a wicked person, but in some other place it is taken in the meaning of "tongue". 4) This explanation of the Pahlavi translator is evidently a mistake, as g&thw6 cannot be identical with gSltha, "a stanza", but is gSltu, "a place", with the 6 in which the first part of compound words often ends. The meaning of the whole is unknown. M, H. Zand-Pahlavi. 71 XXIII. Words beginning with th. ThrdfdM^ descent of an angel upon a particular day, a favored person •). — thrdthrd, adorning. — thndld^ acceptance. — thwdm-khratush '), he sings. — thanavanta, lazy, sluggish, unwilling to work. — tha- manem, industrious, independent, a co-operator, heroic, manly. — thrah, the mouth. — thristem, thirty. — thrdyosata, three hundred. XXIV. Words beginning with h. Hareta, a head, a chief, a master. — haosravanhS, pertaining to royalty, kingdom or the royal dynasty. — hakha, a friend. — hadha, with, at once, together with. — haita, existing, public, known, evident, clear. — haithi, public-spiritedness, a public benefaction. — haiti, it is. — hvdm, self, himself. — ; hichitd, purity, cleanliness. — Mkhshad^ he rises'). — hinchad, he sprinkled. — hikush, dried, free from moist- ure. — ha^na*), an army. — handdta, having the same gift. — hankdrayaSmi, I accomplish, or I perform a ceremony. — hadhahro, the end, as it is said hadhahrd pdm mazddi ukhdham, protecting at the end are the words of Ormazd *). 1) The original meaning of thr^fdh6 is "descent", but technically it is taken as a descent or alighting of an angel for making a revelation, etc., which is called in Arabic tanzil and voriid. 2) It appears that this is a quotation from some unknown Nosk. The passage is not completely given here, either in Avasti or in Pahlavi. In the Pahlavi, there is only the word p^itJi) sar^ed, which stands as a translation for both words in the above quotation. 3) The Pahlavi interpretation here rests only on the similarity of sound which exists between hikhshad, and ikhtzed "he rises" (in Pahlavi and Persian). It is only one of the numerous, bad, etymological guesses with which the Pahlavt trans- lations abound. Elymologically, hikhshad can be only derived from the root hinch "to sprinkle", of which it is an aorist form. M. H. 4) Corrected from, juj^jjielj zha6na to -«)»C-"«)» haSna. 5) This translation can be hardly correct, as ukhdhSkm, which is an accusative, has been taken as a nominative by the Pahlavi translator. As the real meaning 72 Zand-Pahlavi. XXV. Crimes and offences.') Baodhajad (bodozcdj, the name of a sin. — haodho-varshtaU (ho- dyokvarsht), when one wilfully kills another, or knowingly persuades others to destroy or kill another person, doing a wrong thing to make worthless a good act of another, etc. — bodyozad, the wish to do another person wrong, ill using any one or anything, and all sins of a like description (save the bodyokvarshtj. — kadyozad, the same as the above, the ill-usage of cattle or man; it is included in the hamimdl or robanik sins. — astaraspdn, making oneself the head of the sinners. — ydtukhta (jdduk-gobashnihd) , the sin, when one threatens another to kill him by sorcery, or intends to use sorcery for destroying or ruining another. — dndhuwibuzda fsahm numde- shnij, a sin, such as threatening to kill with uplifted weapon, or threatening to torture another person. — vditi (khdishnt) , a sin, such as pursuing another with malicious intent to kill or injure. — handerekhti (handarakht) , a sin, such as maliciously and secretly ruining or injuring another person. — mithosdst (kadbd vajdrashni va dmojashntj, a sin, such as giving a wrong explanation or instruc- tion, or misleading another, or wrongfully abating another's dues; this is called medyosdst. — avdunhiciti faingahanj , a sin, such as recklessly dashing another to the ground, or against hard projections, of hadhanr6 (which occurs nowhere in the present texts of the Zand-avast^) is uncertain, it is impossible to give any satisfactory explanation of the passage. M. H. 1) The text of this chapter is too corrupt to admit of any accurate translation. In the following, only the general sense is given. [Many of the Zand words are not given in their original, but in a somewhat corrupt form which probably represents the popular Persian pronunciation of them. Thus we find mith6-sast instead of mith6-sasti, av^varesht for avivareshti. Bodyozad appears to be no proper Zand word, but an old Persian one, the original form having been bo- dyozati which would correspond to baodh6-jaiti, "the slaying of the life (soul)", in Zand; just as baodhd-varshta in Zand was baodyo-varshta in the old Per- sian, as may be seen from the Pahlavi bodyok-varsht: the Iranian words in Pahlavi always represent Zand, and no old Persian words. Ka,dyo-zad appears to be also an old Persian, and no Zand word. The explanation of these criminal terms is pro- bably correct on the whole, but it appears to represent the views of a particular school of priestly lawyers. M. H.] Zand-Pahlavi. 73 SO as to cruelly injure him, witliout intermission to the last. — fra- syadhjaiti (frdz sapojashni), the sin of driving another to despera- tion, or stahbing or wounding him, without ceasing. — ava-thware- sahe, the sin of cutting or wounding, and causing blood to flow. — qarahS (khorj, the sin of wounding any one and causing the blood to flow, or retarding the cure of a wound and thus increasing the injury. — shuas, a sin like huram, that is, pride, — dgereft, the sin of raising a weapon to injure an innocent person. — avdvaresht, the sin of advancing on an innocent person, with a raised weapon, in a threatening attitude. It is also called avdvaresht when the assault is nearly perfected. Maliciously stahbing is called ardush; if the wound is serious, it is called Jchor; and if much blood flows, and the wound is great and serious, it is called bdzd. For all which crimes the delinquent is liable to punishment besides patet '). — dgereft, avdvaresht, ardiish, khor, bdzdi, ydt, all these are the sins of cut- ting and wounding, or disfiguring by degrees, and the kerfeh (or the good works and atonement) and punishment are meted according to the nature of the offence, as well as its degree and aggravation. — Peshotanush tanum pairyStS. The explanation is a tandvandr. They call three hundred other sins of the same quality and measure, tandvandr; they have the nature and the name of tandvandr, which may still increase. — jau ^). Khrasyo (khroseh), one who runs or cries after another threateningly. — void ("khistdehj, making one terrified (and so injuring him). — zySid (ztntddr), one who injures through violation of the law. — hazo fsatdmehj, injured, wronged or oppressed. — tdyo, hidden or fled (as a robber). — ■ tdymhdoscfia , an abettor of thieves, a thief, or a 1) In the fourth fargard of the VandidSid, there is the same interpretation given. 2) The foUowing sentences are hardly intelligible, and have been left untranslated by Destur Hoshengji. The passage from hangSim to tob^n kamfist is evidently an interpolation. It contains a quotation from the Sakidum Nosk, which is no longer extant, in which it is said that "the fire (the son) of Ahura-mazda is thripithwddhi in summer, and bipithw6 in winteir". Pithwa appears to mean a part of the day; compare arem-pithwa Yasna 44, 5. West, "noon, midday" The meaning seems to be: the fire has three times a day in summer, and two in winter, as Ra- pithwan (noon) G^h comes together with Havan GJlh (from 6 o'clock in the morning to noon). See pag. 76. M. H. iO 74 Zand-Pahlavi. nest of rogues are all called by this name, and are punishable iu the same manner as thieves of cattle, both man and woman. The atonement is panchadasa pasvo sraoni masuo '). XXVI. Miscellaneous words. Pddhahuhantem, deserving of remuneration. — pasushurvan, the shep- herd-dog, one like a shepherd-dog who guards the flock. — pdrem, a debt. — pafracta, the act of repaying debts by instalments; one who is thriving and satisfied, or happy and healthy. — vizuta, trade, merchandize. — vavdstrindm^ a husbandman, or agriculturist. — Jcavachid anhdo zemo^ anywhere on this earth. — kascMd aiiheush astvato, every one in this world. — chadcha ashaono stoish, any one from amongst good and pious men. — yaetushdda, one who is capable of hearing and speaking. — nizentem, one who is born in the house ^). XXVII. Measures of length, and of time. Padhem, the measure of a footprint of fourteen inches (or fmger-breadths). — vitasti 3), a measure of twelve inches. — dishta, a measure of ten 1) This passage has been left untranslated by Destur Hoshengji. The sense is not clear as the Pahlavi translation does not appear to agree with the Zand text. The latter has only one measure, sraoni-masao , but the Pahlavi has two, bizeh- mas^ "of the length of an arm", and sina-mas2i "of the length of abreast". Both expressions may be interpretations of sraoni-masa6 which must signify a certain value. As this is preceded by pasv6 (pasav6) cattle, the whole may mean "fifteen pieces of the sraoni weight, each of the value of a piece of cattle''. This view seems to be taken by the Pahlavi commentary. The value of a gospand, "sheep", is calculated at twelve silver pieces, and thirty zozan of full weight; gospand is the translation of pasv6. The sraoni was a measure which had a certain weight, and a certain length; it had perhaps the form of a sheep, or a cow, or their figures on it. The first is the more likely as the Assyrian weights which have been found, show the forms of animals, such as a duck, and a lion. M. H. 2) The meaning and etymology of this word call to mind the Sanscrit nija one's own, as a slave, servant. The form of the Zand word is however different; it is an active participle of the present tense of the root zan "to produce" with the pre- position ni. The meaning "born in the house" becomes thus somewhat doubtful. According to etymology it would mean "producing as one's own". M. II. 3) This word is found in the same form and meaning in the Sanscrit, vitasti. M. II. Zand-Pahlavi. 75 inches. — uzasMa, a measure of eight inches. — gacm, soul. — gdim ') , a measure of a footmark. In the Vandidad , it is of three footmarks; in other places, of only one footmark. — chavaiti act- shaya, how many inches ? — yatha vd gdmdn dvacha dashcha antare tliwam'^), as much as twelve footmarks, or twenty-four footmarks. — hish actavad dakhshmaitish yavad yijaiastish, two dashmest ^) are one yojM*), and two yojest are equal to one tadchar^). — tadhao hish aetavad hdthrem yixvad tacharem, a measure of three hdsar is one tachar^). There are several kinds of hdsar to measure with, as in measuring land it is like a farsang, that is, a measure of one thousand footmarks; also in walking. A hdsar is also applied to the measure of time, i. e. night and day. Ay are, a day, half of which is called fraiar, and another half is uzir'^), 1) This form can hardly be correct. We ought to expect gSima instead of ga,im, M. H. 2) The Pahlavl translation of the Zand passage contains more than the original. It appears that the latter, as is often the case, was not given in full. The Zand passage knows only of "twelve steps", but the Pahlavi mentions besides them "twenty-four steps" also. The words antare thwa.m "between thee, within thee", are rendered by andarg robashne "within the walk, the course", which must rest on some misunderstanding, as thwim can be only the accusative of the pro- noun of the second person, and can by no means have the meaning of "going, walking". M. H. 3) These terms of measure are unknown. 4) The Pahlavi is not in accordance with the Zand original. The latter means "a dakhshmaiti is twice as much (double) as a yijaiasti" (two names of mea- sures which are quite unknown). The Pahlavi translation contains the addition: "a yojSst is equal to a tachar" The words : a3 .i ^.)3^w^.3 ^)(o are an inter- polation, representing the view "that a dashmSst and a yojSst are equal", which contradicts the sense of the original. M. H. 6) The Pahlavi does not agree with the Zand. The word tadhao as it is written in the MSS., is not translated in the Pahlavi. It does not appear to mean "a measure", and is very likely a clerical error, hussi^ to be read as ta,cha,r, being written in the Pahlavi character. The meaning of the Zand original is: a ta- char is twice as much as a h^sar. M. H. 6) Frayar and uzir are Pahlavi forms of ancient Persian words, the primitive forms being frayar a, and uzayara, the former meaning the first part of the day. 76 Zand-Pahlavt. which has again two parts, the first is called rapitvin, and the other uzfrin; in the summer months the rapitvin again is mixed up with the Ildvan Gdh, (Then the Rapitvin Gdh, afternoon, is called hdvan, that is to say, the rapitvin remains for seven months only, and for five months the two hdvans) '). Khsafa, night; it is divided, into four parts, the first part is hufrdshmo- dditim *) fhufrdshmoddt in Pahlavi) ; the second part is called erezaur- the forenoon, the latter the second, the afternoon. Uzayara is divided into two parts, rapithwina gJitha, and uzayfeirina gatha, the former lasting from noon to three o'clock in the afternoon, the latter from that time to sunset. M. H. 1) The words in brackets contain an explanation added by Destur Hoshengji, and are not found in the text. M. H. 2) This passage settles for ever the real meaning of the word hufrAshm6- da,itim which had been explained by some Zand scholars as "sunrise" That it means just the opposite, i. e. sunset, as I have already shown in the preface to the second volume of my work "Die funf G§,thas Zarathustra's'' (pag. XIII) foUows with certainty from this passage. Additional proofs are furnished by some passages of the Neringistin, a work on the ceremonies, principally on the prayers, both in Zand and Pahlavi, of which I possess a fine copy. There we read on fol. 71, a and b; 3ii^^ -*»J 0% ">^«>)0^£'{^ • C{)^O-^*»JJ5-i0 • J^O*^ • io*)'"^ • ^\ Zand-Pahlavi. 77 vaSsdd, the turning of the pure. Both these parts are counted in the aiwisruthrem (GdhJ. The third part is usham suram (hosh e avzdr in Pahlavi) with which the osahhtn (Gdh) commences. The fourth part is raochahham fragatoid, when the light and dawn commence; that part is also included in the Hdvan-gdh. The following is a translation 6f the Zand text: "from which time (of the day) begins the filling (in , and consecrating) of the good waters ? i. e. during what time of the day may the waters be consecrated? (Answer). This lasts from sunrise to sunset in the summer (about the winter nothing is stated). He who brings the zaothra (holy water) after sunset (and) before sunrise does no better work than if he should drag secretly (with malicious intent) ithe cloth of the water-poisoning demon Azhi". The Pahlavi commentator remarks, that the ceremonies are to be performed during the day, and that one is only permitted during that time to bring the Zor. This is (juite in accordance with the sacrificial customs of both the Parsis and Brahmans. No ceremony, no Izeshne, no Afrigin, or Darun, can be performed at night. From this circumstance it is evident that the time from hu-vakshat to hufrishm6-dllitim is the time from sunrise to sunset. On fol. 7S, a and b of the same work we read: 78 Zand-Pahlavi. Dvadasahhdthrem asti aghrem ayare, of twelve hasar is the first day and night, of twenty ') is the middle, and of twenty -four is the lowest. There are several ways of measuring a Hdsar; actem nctemem hdthrcm thrivachahim , the lowest (smallest) Hdsar is three paces. Tad gdmahya thri-gdmem, "this from paces, three paces are the lowest"; tad dkaSshaJiS tad vikaichc, thus the judge and the. evi- ne) i^?^r mr V)* f^v ^(\ ^' -^^^^ ^ ^«>*-^ ^ ij :» ^ I render the Zand as follows: "from which time in the afternoon does the satisfaction of the ratus (heads of creation) begin? (Answer). It lasts from uzary- ara (uzayara, the beginning of the afternoon) to its middle (about 3 o'clock), from uzaryara (Ihe second half of the afternoon, from 3 o'clock) to sunset in summer as well as in winter. If one repeats before sunset the Ahuna vairya prayer often (at) the ceremonies, and the Spenta,-mainyu-linos (versos) six times very well, then one may, without suffering any injury, afterwards repeat those other (G^thas) up to midnight". M. H. 1) Instead of twenty, eighteen, is to be read. In the MSS. there are the nu- merals for 18 with an additional ii, which Dostur Hoshengji appears to have read for y 2 ; but this would be a very strange way of writing the numeral 20. The passatro itself is hardly intelligible, .as it is diflioult to say what is meant by the first day and nighl, the middle, and the lowest. M. H. Zand-Pahlayi. 79 dence (should be within three paces). Tad arethahc, tad aretha- vand, thus in all answers three paces are mentioned; and in justice to the plaintiff and defendant it is also mentioned within three paces. Vayo zushto '). May it (this work) be completed to the joy, satisfaction, pleasure and dehght (of the reader, or writer). I, Pashintan Ram, a servant of the religion, a Herbad by birth, of tlie family of the Mobed Ilormazdyar, wrote the Avasta words 2). 1) The translation of the last sentence has been left out by Destur Hoshengji. I render it as follows: "the judge should decide this (case) of the plaintiff and the defendant; what (each of them) may say he ought to weigh rightly, (and decide) accordingly". It is difficult to say how the Pahlavi translator understood the prece- ding Zand words, vay6 zushtS; they appear to be only the beginning of a quota- tion, which is not given in fuh. The meaning of zusht6 is "pleased, satisfied"; that of vay6 cannot be so easily made out, as it is capable of conveying more than one sense. As the passage refers to judicial proceedings, it means very likely, "quarrel, dispute"; and may be derived from the preposition (and adverb) vi ''asunder, aga- inst, separately"; vay6 zusht6 would thus mean: "a settled dispute". To this the Pahlavi commentary evidently alludes. M. H. 2) The translation of this postscript of the writer (which may serve as a speci- men of this kind of writing) has been supphed by me. The writers cah themselves din bandeh "servant of the religion", and herbad-z2ideh "the son of a Herbad" (afethrapaiti), that is, belonging to a priestly family. The postscript given here, is found in my MS. ; the words {>») A^M^iJ^j* are, however, omitted. Although there is no date mentioned at the end of the glossary, we can fix the time when the writer, Pashintan Rim, lived, as the glossary forms only part of a miscellaneous vo- lume written by the same hand, in which the writer mentions himself and his an- cestors, as well as the date when he made his copy. So we read on fol. 204 a, at the end of the Ard4 Virif nimeh and Gosht FarySin : ^i -^^^^ )»*» ^ ^y^ r^r*) -^ ))j»^3p2J ^ ■fK ^ ^y*yii ^^5^ i^ )jo ^ )y<=- Alphabetical Index to serve as a Zand -English Glossary. N. B. The alphabetical arrangement of this index is that of the Sanscrit alphabet, with the modifications necessary for adapting it to the Zand letters, and is as follows: Vowels. u a, m d, i i, ^t, y u, » H, ^ e, ce, )0 fO ^> ^ o, 4 0, f»M do, Jt a. Consonants. Gutturals: ^ k, (jy kh, ^uq, ^ M g, i^gh, ) h, i^ n. Palatals: |i jo eft , jj^', els zft, f 2, jg n. Dentals: ^ «, O C5 th, j d, w m y d , adh, ) n. Labials: ^ p, ^ f, j b, fi m. Semivowels: j^Z >"0 •'•* 2/' ' ''5 ^ » ^' o/w. Sibilants, etc. : J(j Hysh, J» s, o* ^• The first number, in each reference, indicates the page, and the second number the line; but when there are more than one reference to the same page, the number of the page is not repeated. — In the pages of Zand-Pahlavi text, only the lines in that type are counted ')• 1) All the grammatical explanations and etymologies as well as the critical remarks enclosed in brackets which are contained in this index: have been added by me. M. H. 11 82 Zand -English. A(aJ. ainiko, s. (nom, sg. m.) forehead 7, 13. 49, 11. ainitoid, s. (abl. sg. of ainiti) without hatred 20, 1. 59, 16, — ainiidish, (gen. sing.) without means 20, 1. 59, 17. [ease, see 59, not. 3.] airishto, past part. (nom. sg. m.) of risk "to injure" uninjured. 20, 2, 59, 17. aiwigdme, s. (loc. sg. of aiwi-gdma) in winter 38, 6, 77, 27. aiwisruthrem , s. (nom. sg. n.) the first half of the night. 42, 9. 77, 2. aurvad, adj. (nom. sg. n. of aurvant, of the root dr "to run") swift. 2l", 1, 61, 7. acta, dem. pr. (nom. ace. pi. n.) this 17, 10. 57, 13. — actem (ace. sg. m.) 43, 4. 78, 4. — amc (dat. sg. m. f.) 7, 8. 49, 3. — aetS (nom. pi. m.) 15, 2. 55, 6. actavad, adv. so much. 41, 8, 10. 75, 6, 8. actshaya (or aSta shay'a, nom. pi. n.) these inches 41, 5. 75, 3. aSthrapaitish, s. (nom. sg. m.) a herbad. 21, 2. 61, 9. acdha, s. (nom. pi. m. n.) skin of the head, scalp. 6, 11, 12. 48, 15, 16. aBvo, num. (nom. sg. m.) one. 7, 5. 48, 24. aeshentem (ace. sg. m. of the active part, of aes/i, ya^h "to boil") boi- ling. 16, 5. 56, 5. aokhU V. (3 sg. pres. middle of vach "to speak"), he tells. 14, 4. 54, 5. aora adj. (inst. sg. n. oiaora = avara) this side; good-looking. 21, 1. 61, 8. aoshtra s. (nom. dual) both lips. 8, 3. 49, 14. agha, s. (nom. pi, n.) badness. 20, 9. 61, 2. aghra, adj. (nom. pi. n.) highest. 20, 9. 61, 5. — aghrem, (nom. sg. n.) highest. 20, 9. 43, 1. 61, 5. 78, 1. aghryotemo, adj. (nom. sg. m. of the superlative of aghrya first, excellent) most excellent. 12, 1. 52, 15. ahhush, s. (nom. sg. m.) life. 11,11. 52, 11. — ahheush (gen. sg.) 40,7. 74, 10. ahhem, v. (instead of ahhen 3 pi. impf. of as "to be") they were. 15, 3. 55, 6, [see pag. 55 not. 3.] anhdo dem. pr. (loc. sg. f. of a) on this. 40, 6. 74, 10. achitho, adj. (nom. sg, m.) unpunishable, 20, 2, 60, 1. achithro, adj, (nom, sg, m.) unproduced. 20, 3. 60, 1. azhdish, s. (gen. sg.) Azhi-demon. 76, 29. azaresd, adj. (nom. sg. m. of azaresa) without decay. 11, 12. 52, 12. azindm, s. (gen. pi. of azi) of goats, 12, 2. 52, 15. antare, prep, in, within41, 6. 75, 4. Zand -English. 83 atha, adv. thus, so. 13, 10. 20, 8. 38, 6. 53, 1. 61, 1. athaurono, s. (gen. s.) thus agreeable. 31, 9. 63, 1. [an individual of the dthrava caste, a priest.] adha, adv. then. 20, 8. 61, 1. adharo, adj. (nom. sg. m.) one who is below. 9, 12. 50, 30. adhdd, adv. (of adha + dd) afterwards. 31, 10. 62, 3. anaghrd, adj. (nom. pi. n.) endless. 20, 1. 59, 15. andmdta, past part., untried. 19, 10. 59, 15. cmdstaretd, adj. (nom. sg. m.) not suffering any injury. 78, 11. [The me- aning "without lying down to sleep" suits better.] andhita, adj. (nom. sg. f.) unpolluted. 19, 5. 59, 3. any6, pr. (dat. sg. f. of anya another) to the other 7, 8. 49, 3. — anydo, others ace. pi. f. 78, 12. apa, s. and adv. water; back; without. 4, 3. 47, 4. apaitirita, adj. (nom. pi. m. n. of paiti-irita "opposed" with the nega- tive a) unopposed, uncontroled 11, 9. 52, 8. apaya, adj. (nom. sg. m. pres. part. act. of pd "to drink" with the nega- tive a) not drinking, without thirst. 11, 12. 52, 12. aparaya, adj. (inst. sg. f. of apara the latter, future) on the hinder part 7, 1. 48, 17. apemo, adj. (nom. sg. m. of the superl, of apa) endmost. 20, 4, 60, 4. aperendyuka, s. (nom. dual, "not having the full age, child") two chil- dren. 4, 6. 47, 9. — apermdyukanam , (gen. pi.) of the children. 4, 7. 47, 10, — aperendyukd, (nom. sg. m.) a child. 4, 6. 47, 9. apam, s. (gen. pi. of dp water) of the waters. 76, 20. apvatiS, s. (dat. sg. f. of apavati exemption from decay; see note 2 on peg. 60) for the full understanding 30, 4. 60, 3. afithyo, adj. (nom. sg. m. of a supposed noun piti, fithi which may mean feeding, nourishing, of pd "to drink") without hunger. 11, 12. 52, 12. [In the Yashts as edited by Westergard there is afrithya; see 19, 11. 89. 24, 45.] amana adj. (nom. pi. m. n., or inst. sg., or nom. sg. f. standing probably for andmdta unexperienced) untried. 19, 10. 59, 14. amarsha, adj. (nom. sg. m. of pres. part. act. of maresh "to die" with the negative a "not decaying") being immortal. 11, 12. 53, 13. amavata (vacha), adj. (inst. sg. m. n. of amavat "strong") bold (speech.) 8, 12. 50, 7. 84 Zand -English. amesha, adj. (nom. pi. in. n. of amesJia = amarta) immortal. 19, 10. 59, 15. amasta, v. (3 sg. aor. middle of man "to think") he thought, believed. 7, 7. 49, 1. amhdi, dem. pr. (dat. sg. m. of a) that. 20, 7. 60, 9. ayare, s. (nom. sg. n.) a day. 42, 4. 43, 1. 75, 13. 78, 1. arazdn, s. (nom. sg* m.) forefinger. 10, 4. 51, 12. arato-kerethino, adj. (nom. pi. of arato -herethin, instead of dreto-kere- thino "performing sacred rites") performing Izashne. 21, 2. 61, 10. arura, s. (nom. pi. n.) a suit of clothes. 20, 10. 61, 6. arejo, s. (nom. sg. m.) value. 12, 2. 52, 15. arethavano, adj. or s. (nom. pi. m. of arethavan "having a law-suit"^ suitors, the plaintiff and defendant. 43, 8. 79, 1. arethahe, s. (gen. sg. of aretha "a case") of the case, law-suit. 43, 8. 79, 1. arethndo, s. (nom. pi. f.) elbows. 10, 2. 50, 25. arethra, s. (nom. pi. m. n., probably an error for aretha) cases, law- suits. 17, 10. 57, 14. arerri; adv. content. 21, 2. 61, 10. arena, adj. (nom. pi. m, n. or sg. f. of rena opposed, enemy) unopposed. 21, 1. 61, 8. avaiad, adv. that much. 21, 9. 61, 2. avacshdm, dem. pr. (gen. pi. m. of ava that) those. 12, 7. 52, 22. — avad, (nom. ace. n.) that 13, 2. 53, 5. ava-thwaresahe, s. (gen. sg. of avathwaresa "incision, cutting in") name of a crime. 35, 9. 73, 3. ava-baretam, past part. (ace. sg. f.) of hare "to bring" -|- ava "brought to". 16, 7. 56. 32. avaydd, adv. there. 21, 10. 62, 2. avare, s. (nom. sg. n., a Gatha form for av6 "help", see not. 1 pag. 60) dust. 20, 3. 60, 2. avareta, s. (nom. pi. n. of the part, avareta) small fortune 16, 1. 55, 18. — avaretdo, (nom. pi. f.) 30, 8. 70, 1. [This is a mistake; the word is a past participle meaning "not put on, a thing with which nothing has been covered, not used", such as new clothes, carpets etc.; see Vend. S, 60. 18, 34. 9, 30. Yt. 17, 7.; "not covered with grass" Vend. 19, 26.; it can only be derived from vare "to cover" with the negative a.] avastdtem, adj. (nom. sg, n. of the part, ava-stdta "composed, consisting") dignified. 9, 3. 50, 10. Zand -English. g5 avdmihUiti, s, name of a crime. 35, 4. 72, 20. [It is a verb, 3 sg. pres. act. of ah = as "to throw", meaning "he throws, dashes against"; compare Sanscrit asyati.'] avdo, dem. pr. (nom. pi. f, of ava "that") those. 78, 11. awra, s, (nom. sg. f. or pi. n.) a gentle breeze. 21, 1. 61, 7. ashaono, adj. (gen. sg. of ashvan) pure. 40, 8. 74, 11, — ashavano, (nom. pi.) the pure 38, 7. ashaydo, s. (gen. du) the part between shoulder and breast. 10, 6. 51, 4. ashahe, s, (gen. sg.) purity, nature 14, 1. 54, 1. — ashd, s. (nom. sg. f.) Ashavahisht. 12, 11. 53, 4. ashemchd, (nom. ace. sg. n.) and purity. 13, 6. 53, 13. ashibya, s. (dat. inslr. du. of ashi "purity") for the two Ashis. 23, 11. 64 ,1. ashta, num. eight. 12, 2. 52, 15. ashtanhum, s. (nom. sg. n.) an eighth part. 1, 9. 45, 13. ashtish, s. (nom. sg. f.) arrival. 12, 9. 53, 1. [See note 1 on pag. 53.] as, V. (3 sg. imperf. act.) it was. 20, 5. 60, 5. asta, s. (nom. pi. n.) a bone. 20, 5. 60, 6. — astern, (nom. sg.) a bone. 7, 5. 11, 5. 48, 24. 52, 4. asta-ishum, s. (ace. sg. m. of asta-ishu) an arrow-seeker. 20, 6. 60, 6. [This interpretation given by Destur Hoshengji on pag. 60 is neither in accordance with the Pahlavi, nor with the Zand; it means "having an arrow discharged"; asta "thrown", ishu "an arrow".] dstdto, adj. (nom. sg. m.) non-existent. 20, 3. 60, 2. [not standing.] asti, V. (3 sg. pres. act. of as "to be") is. 17, 9. 38, 5. 43, 1. 57, 12. 78, 1. astryehc, v. he should be punished. 15, 11. 55, 16. [It is no verb, but a noun, the gen. sg. of astrya which may mean "one who is no wife", a kind of hermaphrodite; it may be also miswritten for astairyeM, the name of a particular disease; see Vend. 20, 3.] ttstvato, adj. (gen. sg. m. n. of astvat) endowed with a body. 40, 7. 74, 11. — astvdo, (nom. sg. m.) 11, 11. 52, 12. aspaM, s. (gen. sg. of aspa) of a horse. 15, 10. 55, 13. — aspo, (nom. sg.) a horse. 12, 1. 52, 15. asperend, s. (nom. sg.) a dirham. 20, 4. 60, 4. [See note 3 on pag. 60.] ahundscha, s. (ace. pi. m.) repetitions of the dhuvairya prayer. 77, 28. ahubya, s. (dat. du. of ahhus life) for both lives. 13, 12. 53, 19. ahuraM-mazddo, (gen. sg.) of Ormazd. 38, 6. — ahuro-mazddo, (nom. sg.) Ormazd. 13, 3. 16, 11. 53, 6. 57, 2. 86 Zand - English. ahmdi, dem. pr. (dat, sg, m.) to that. 20, 7. 60, 8. — ahmdd, (abl. sg. m. n.) from that. 76,38, ahtnakem^ pers. pr. (gen. pi.) of us. 20, 7. 60, 9. A (a), a, dem. pr. this. 12, 10. 20, 6, 8. 53, 1. 60, 8. 61, 2. 76, 23. 78, 12. [prep, to, at.] aad, adv. thus; then. 12, 5. 20, 7. 52, 20. 61, 1. 77, 27. dzaintivaitish, adj. (ace. pi. f. of dzaintivat "having a meaning-ozamti-) significant. 8, 6. 49, 18. dzoish, s. (gen. sg. of dzi "lust"), the Azi devil 20, 9. 61, 2. dtare-herda, s. (nom. sg. m.) the fire-vessel. 21, 5. 61, 14. dtare-tarac-naemdd, s. (abl. sg. m.) the flre-vessel stand, or the inner fire-vessel. 21, 5. 61, 15. dtare-frithitemcha, s. (ace. sg. with cha) the fire-eonsecrator. 21, 7. 61, 18. dtare-marezano, s. (nom. sg.) the fire-extinguisher. 21, 6, 61, 17. - dtare-vakhshd, s. (nom. sg.) the fire-kindling priest. 21, 4. 61, 12. dtare-vazano, s. (nom. sg.) the fire-fan. 21, 4. 61, 14. dtarsh, s. (nom. sg.) fire. 38, 5. dtha, s. (nom. sg. f.) smoke. 20, 9. 61, 2. dd, adv. thus. 20, 8. 61, 1. ddhdta, adj. (nom. sg. f.) lucky, 20, 10. 61, 6. dpem, s. (ace. sg.) water. 16, 5. 17, 3. 56, 5. 57, 6. — dpc, dat. sg. of dp "water"). 76, 25. [It stands for the ace. dpem.] dfrindmi, v. (1 sg. pres. act.) I bless. 17, 5. 57, 8. dberetem, s. (aec. sg. of dberet "one who brings to") name of a certain priest engaged on the Visparad ceremony, the water-bearer. 21, 8. 61, 20. dmdta, part. (nom. sg. f.) tried. 19, 9. 59, 14. drmaitish, s. (nom. sg.) Armaiti, the angel presiding over the earth. 13, 1. 53, 4. drmata, adj. (nom. sg. f.) having a contented mind. 21, 8. 61, 5. ds, V. (3 sg. imperf. of as "to be") was. 20, 5. 60, 5. dsu, adj. (nom. sg. n.) swift. 20, 5. 60, 6. aste, V. (3 sg. pres. middle of as "to sit") he is sitting. 20, 6. 60, 8. dsnatdrem, s. (aec. sg. m.) name of a certain priest at the Visparad ce- remony. 21, 8. 61, 22. IfiJ. isdi, V. (1 sg. pres. conjunct, middle of is "to have, possess") I may have the means. 14, 8. 54, 10. Zand -English. 87 im, dem. pr. (nom. ace. sg.) this. 12, 7. 53, 21. V fuj. ukhdhashna, adj. (nom. sg, m.) of a compound ukhdha-ma, "understan- ding, knowing words", shna stsaAiag ior zna; compare ^wa „knowing" in Sanscrit) one who fully understands the composition of words. 9, 5. 50, 12. ukhdhem, past part, of vach to speak (nom. sg. n.), speech. 9, 3. 50, 10, — ukhdhd, (nom. sg.m.) speech, word. 9,6. 50, 13. — vkhdhdo, (nom, pi. f.) words. 9, 2. 50, 9. — ukhdham, (ace. sg. f.) 32, 6. 71, 17. ughrem, adj. (nom. sg. n.) powerful. 24, 2. 64, 4. uzayairindm, adj. (gen. pi. of uzayairin "belonging to the second half of the day, to the afternoon") of the uzlren gdhs, the afternoon hours 77, 22. — uzaryardd, s. (abl. sg. m. of uzaryara) from the after- noon. 77, 24, 25. uzashta, s. (nom. sg.) a measure of eight hngers, 41, 2. 75, 1. uzascha, s. (nom. ace. sg. n. of mahh = aojahh "strength") might 17, 5. 57, 7. uzditi, V. (3 sg. pres. act. of i "to go" and uz "up", instead of uzaSiti) it rises. 13, 2. 53, 5. uzyazddna, s. (nom. du.) nostril. 8, 1. 49, 12. uzyo, V. (nom. sg. m.) it rises. 23, 10. 63, 21. [It is the part. fut. pass, of vaz "to carry", meaning "he is to be carried.] uta, pr. thou. 23, 10. 63, 21. [This is a mistake; it is a conjunction, meaning "and, also",] utd, conj. (Gatha form for uta) and, as well as. 12, 5. 52, 20. una, adj. (nom, sg. f,) little. 23, 9. 63, 20. — unem, (nom. sg. n.) defi- cient. 24, 2. 64, 3. [The more correct form is iina.] uparo, adv. above. 9, 12. 50, 20. [It is adj. nom. sg. m. "one who is above".] uhdibyd, adj. pr. (dat. du. of ubS "both") to both. 2, 11. 46, 19, ubddma, s, (nom. pi.) leather clothes. 24, 1. 64, 3. [See note 1 on pag. 64.] urua, s. (nom. sg.) face. 7, 13. 49, 11. [This meaning is very doubtful, and appears to be only a guess from the Persian riii face; the word is probably the same as tirva soul.] uruthad, s. (nom. sg. n.) a tree. 24, 2. 64, 4. [part, n, act, of uruth "to grow".] 88 Zand -English. urufhware, s. (nom. sg. n.) belly 10, 7. 51, 5. urudhidhiSiti, v. (3 sg. pres. act. of urudh "to grow") 24, 1. 64, 3. [See note 3 on pag. 64.] urunaScha, s. (dat. sg. of urvan soul) and to the soul. l\, 10. 52, 9. — wva, (nom. sg.) spirit. 23, 9. 63, 20, urvaedds, s. (ace. pi. of urvacda "what is to be got out of the body, excrements") dirt. 24, 1. 64, 2. urvaSsa, s. (nom sg. f.) a circle, surrounding. 23, 9. 63, 19. vrvacso, s. (nom. sg. m.) an open plain. 23, 8. 63, 18. urvatem, s. (nom. sg. n.) an intestine. 10, 11. 51, 10. urvatho, s. (nom. sg. m.) a friend. 23, 8. 63, 18. uva, pr. or. num. (instead of uha nom. du. "both", or va = dva two) both. 23, 10. 63, 21. ush, s. (nom. sg.) understanding, judgement. 23, 11. 63, 22. [Se note 4 on pag. 63.] tisMdham, s. (ace. sg. f.) backbone. 10, 8. 51, 6. [See noto 2 on pag. 51.] usham-surdm, s. (ace. sg. f. of usha) sura the third quarter of the night. 42, 10. 77, 2. [mha = Sansc. ushd morning dawn; sura instead of siira heroic, victorious.] ushta, adj. (nom. sg. f., or nom. pi. n.) good. 23, 10. 63, 21. ushtatdtem, s. (ace. sg. f. of ushtatdf) excellence. 23, 11. 64, 1. us, prep, up. 9, 12. 23, 9. 50, 21. 63, 20. m, adj. or adv. happy. 23, 8. 63, 18. E (e). erezaurvaSsdd, s. (abl. sg. of ereza-urvaesa) from the circle of the pure, name of the second quarter of the night, 42, 8, 76, 7. [The Pahlavi interpretation is only a bad etymological guess; the word appears to be an astronomical term referring to the movement of the celestial globe.] erezi, s. (nom. sg.) testicle. 11, 1. 51, 13. erezu, s. (nom. sg.) finger. 10, 4. 51, 1. eredhacm, s. (nom, sg, n,) heart. 10, 10. 51, 9. foj. otm, num. one. 1, 4, 45, 6. [another more contracted form for aSvem, or aSvim n. of aSva one.] (6J. dithra, adv. separately, 3, 1. 46, 22. Zand -English, 89 Ao (do) dohha, s. (inst. sg.) mouth. 8, 3. 49, 14. dontydo, s. (gen, or abl. sg. f. of donti) inhaling, 8, 2. 49, 13. [The root is an "to blow, to breathe, the suffix is ti.'] Kfk). kaya, interrog. pr. (nom. pi. n. of ki = chi which?) which? 6, 13. 7, 3. 48, 16, 19. harashd, s. (nom, sg. m., instead of karshd) a zone. 18, 6, 58, 1. karshaschid, s. (nom. ace. sg. n. of karshahh "a line" with the enclitic chid) any line. 18, 8. 58, 4. karshudm., s. (gen. pi. of karshvare "a zone") of the (seven) zones. 18, 7. 58, 3. [Instead of karshvdm, karshvdn is perhaps to be read which is the ace. pi. See the names of the seven zones in note 2 pag. 58.] karshdid, v. (3 sg. potent, act. of karsh "to drag") he may drag 76, 30. karshteS, s. (dat. sg. of karshti "ploughing, a ploughed field") a corn-field. 18, 9. 58, 6. karshvdo., adj. (nom. sg.) fit for tilling 18, 9. 58, 5. [gen. du, of karshvare.] kavachid^ adv. anywhere. 40, 5. 74, 10. kashaibya, s. (dat. instr. du. of kasha) armpit. 10, 7. 51, 5. kashdo, s. (gen. du. of kasha) two sleeves. 18, 5. 57, 18. [See note 3 on pag. S7.] kaschid-i indef. pr. (nom. sg. m.) any one 40, 7. 74, 10. — kahmdichid, (dat. sg. of ka who? with chid) to any one. 13, 5. 53, 8. kasyahhd, adj. (nom. pi. m. of the comparative of kasu little) less. 7, 3. 48, 19. kahmdd, interrog. pr. (abl. sg. m. of ka) from which? whence? 76, 20. 77, 23. _ M, who? 17, 9. 57, 12. Icerepemcha-, s. (ace. sg. of kerep with cha) and the body. 11, 5. 52, 5. Kh (kh). khratumdo, adj. (nom. sg, ra. of khratumant "endowed with wisdom") one who is possessed of knowledge. 19, 7. 59, 8. khralush, s. (nom. sg. m.) wisdom, intellect. 31, 7. 71, 3. [See note 2 on pag. 71.] khrasyd, adj. s. (nom. sg. m.) one who threatens another by crying, a kind of offender. 39, 1. 73, 23, [It is probably miswritten for khrusyo "crying".] ^2 90 Zand -English. khruzhda, adj. (nom. pi, nj harsh. 8, 10. 50, 4. hhshaSto, s. (nom. sg. m.) splendor. 18, 11. 58, 9. [a king.] khshathro, s. (nom. sg. m,) a ruler. 18, 10. 58, 7. khshathram, (see vaso-khshathram) 11, 8. 52, 7. khshafa-i s. (nom. sg., instead of khshapa) a night 42, 6. 76, 6. — khshafdd, (abl. sg.) a night. 78, 12. khshayad-vdkhsh, an adjectival compound (nom. sg.), the royal word. 8, 11. 50, 6. khshayamana, part, middle (nom. pi. m. n.) ruling. 11, 9. 18, 11. 52, 8. 58, 8. khshayo, s. (nom. sg. m.) a king. 18, 10. 58, 8. klishim^ s. (nom. sg. n.) lamentation. 19, 3. 59, 2. khshuidha, s. sweetness. 18, 13. 11. 58, khshudrdo, s. (nom. ace. pi. n.) semen. 11, 2. 51, 14. khshtdt , V. he goes. 19 , 3. 59, 2. [3 sg. imperf., or aor. act. of std to stand; "lie stood".] khshtum, s. (nom. sg. n.) the sixth part. 1, 8. 45, 12. khshnuta, past part, of khshnu "to please, satify" (nom. sg. f., or nom. pi. m. n.) pleased. 19, 1. 58, 12. khshvash, num. six. 1, 8. 45, 12. 78, 9. Qrqj. qacdhem, s. (nom. sg. n.) sweat. 11, 5. 52, 4. qahha, s. (nom. sg. f.) a sister. 5, 5. 47, 22. qaraM, s. (gen. sg. of qara "a wound") name of a crime, 36, 1. 73, 5. qarochithrem , s. (nom. ace. sg. n., of qard - chithra) the inflicting of a wound. 7, 8, 49, 3. qasiiro, s. (nom. sg. m.) a father-in-law, 5, 7. 47, 25. qtemchid (sahhem) , adj. with the enclitic chid (nom, sg. n.) dark (words). 8, 8. 50, 3. G (g). gaethandm, s. (gen. pi. f. of gaStha) of the world. 15, 11. 55, 15. ga^m, s. (ace. sg. m.) soul; Gayomart. 31, 2. 41, 3. 70, 10. 75, 1. gaesa, s. (nom. sg. f.) curled hair. 6, 7. 48, 11. [This throws light on the word gacsu Yas. 9, 10, which has been misunderstood by all European interpreters; it means "wearing the hair in curls"; see my article in the Zeitschrift der Deutschen Morgenlaendischen Gesell- schaft vol, 19, pagg, 588, 89.] Zand -English. 91 gaonem, s. (nora. sg. n.) hair. 6, 6, 8. 48, 10, 12. gaosh, s. (instead of gaosho) ear. 9, IL 50, 19. gatU, V. he reached. 30, 10. 70, 6. [It is no verb, but the dat. sg. of a substantive gati, gaiti "going"; these datives are used in the sense of infinitives, see my Essays pag. 85.] gaya, s. (inst. sg. m.) life (see gacm) 14, 12. 55, 3, gayth^-ma/rata, s. Gayomart, the first king of the Iranians. 15, 1. 55, 3. [The form cannot be correct ; it should be gaycM marathno gen. sg.J garezhda, s, complaining. 31, 3. 71, 12. [3 sg. aor. middle of gerez to cry, "he cried", see my work on the Gathas I pag. 74.J gava, s. hand of a wicked person. 31, 1. 70, 7. gavdstrydvareza, s. agriculture. 31, 4. 70, 14. [It is a compound standing for gdu-vdstryavareza^ the cultivation of the fields by means of cows, or oxen.J gavam, s. (gen. pi. of gdu) of cows. 12, 2. 52, 15. gdim, s. a measure of three feet, or one footstep. 41, 3. 75, 2. [It appe- ars to be a mispronunciation for gdmem which has the meaning in- dicated.] gdtum, s. (ace. sg.) a time. 14, 6. 54, 8. — gdtumcM, and a time 13, 11. 53, 18. gdthandm, s. (gen. pi. f. of gdtha) of the times of prayer, prescribed in the Parsi religion 77, 22. gdthwo^shtachad, adj. or s., repeating the Gathas (songs of Zoroaster) con- stantly. 31, 3. 70, 13, — [This interpretation is a mere guess; see note 4 on pag. 70.] gdmahya, s. (gen. sg. m. of gdma, a measure of two or three feet) 43, 5. 78, 6. — gdmem, (ace. sg.) 43, 5. 78, 5. — gdman, (ace. pi.) foot- marks. 41, 6. 75, 10. gudhra, ad. (nom. pU) secret. 31, 1. 70, 8. [root gudli = guz "to hide".] — gudhrd (sanho), secret (words). 8, 9. 50, 3. gushta, v. he may listen. 31, 2. 70, 8. ; listening 9, 9. 50, 18, [It is either the past part, of gush "to hear", or the 3 aor. sg. middle "he heard".] geredha, s. a burrow. 31, 2. 70, 9. gerewnad^ v. (3 sg. imperf. act. of gerew to take, "he took") he may take. 30, 10. 70, 6. ge, s, (nom. sg. f.) adultery. 31, 1. 70, 7. 92 Zand -English. gam, s. (ace. sg. of gdu cow; see gavam) cattle. 31, 3. 7, 11. — gdm- chd, and cattle. 13, 6. 53, 13. grelimo, s. (nom. sg. m., instead of grehmo) a bribe. 30, 10. 70, 6. [This meaning rests evidently on a guess ; the word occurs only in Yas. 32, 12 — 14, and is apparently a proper name of some enemy of the Zo- roastrian religion; the meaning "bribe" gives nowhere any sense; see my work on the Gathas I pag. 176.] Gh (gh). ghendo, s. (nom. pi. f.) women. 31, 5. 70, 17. ghnad, v. (3 sg. imperf. act. ofjan = ghan "to kill) he killed. 31, 5. 70, 17. ghndd, (3 sg. subjunct.) may he destroy. 31, 5. 70, 17. Ch (ch). cha, enclitic, appended to many words, "and, also". chaiti, adv. how much? 29, 7. 69, 3. chaetenti, s. plainnes, clearness. 29, 6. 68, 23. [This is a mistake, see note 1 on pag. 69.] chakana, s. a wish. 29, 7. [It is no noun, but 3 sg. perf. act. of kan to wish, "he has wished"; see my Essays pag. 81.] chathware, num. (n.) four. 15, 10. 55, 13. chadcha, pr. any one 40, 7. 74, 11. [instead of chidcha any thing whatever.] charditi, s. (nom. sg. f.) an unmarried girl. 5, 2. 47, 18. charetutdro, adj. (nom. sg. m.) very active. 29, 7. 69, 4. [This inlerpre- tation rests on a wrong etymology; the word cannot be derived from here "to make" as the Pahlavi translator has done, but is a determi- native compound (Tatpurusha) charetutdro meaning "crossing the riding-ground".] charetu-drdjo, a square riding-ground. 29, 5. 68, 23. charddm, s. workers. 29, 5. 68, 23. [ace. sg. f. of chareta, course, a race course; see Yt. 19. 77.] chavaiti, adv. how many? 41, 5. 75, 3. cMram, s. (aee. sg. f.) redress. 29, 7. 69, 3. chidhadhavato , adj. (gen. sg. of chiakadhavat) of an arm's length a cubit. 10, 3. 50, 26. [chidkadha appears to signify the fore-arm.] chikaSn, v. (3 pi. potent, act. of d "to atone") they should be punished. 3, 5, 7, 8, 46, 27, 30. — chikayato, (3 du. potent.) both should be Zand -English. 93 punished 3, 5, 7. 7, 8. 46, 26, 29. 49, 3. — cMkayad, (3 sg, potent.) he should be punished. 3, 3. 46, 25. chichi, V. is to be punished. 14, 4. 54, 5. [The form is unexplicable; it appears to be miswritten for chidhi which w6uld be the imperative of chi.] chitha, s. (nom. sg. f.) punishment. 29, 6. 69, 2. chithra, s. (nom. pi.) seed. 29, 6. 69, 1. chithrushva, s. a fourth part. 1, 6. 45, 10. chid, an enclitic (n. of the pronoun chi) which is appended to nouns and pronouns making their sense more general, e. g. kaschid anyone, whosoever. chinaicmi, v. (1 sg. pres. act. of chin) I pray. 29, 8. 69, 6. chinmano, s. (gen. sg. of chinman) esteem. 29, 8. 69, 5. chistish, s. (nom. sg.) a sage. 29, 8. 69, 5. [wisdom, knowledge.] JfJJ. jaidhyad, v. (3 sg. imperf. act. of jadh "to ask, implore") he asked. 27, 8. 67, 13. jau, s. (nom. sg. instead of Java or jva life, living) part of the soul 37, 8. 73, 22. ') jae, s. (nom. sg.) instead of jahi) a lustful woman. 4, 10. 47, 14. jaesh, s. adultery. 27, 9. 67, 14. jakhshavdo, (part. perf. act. of the desiderat. of jan "to destroy) one who had the desire of destroying. 27, 7. 67, 12. jatahhad, arriving. 27, 8. 67, 13. [The interpretation is wrong, as the word cannot be derived from jam, jim "to go"; it is jata ahhat "he (or she) was beaten".] jafra, s. (nom. sg.) a cave. 27, 7. 67, 11. [adj. deep.] Jareta, s. taking. 27, 8. 67, 13. [nom. sg. praiser of ^ar "to praise".] 1) The explanation which is given of this term by the compiler of the glos- sary on pagg. 39. 40. has been left untranslated by Destsr Hoshengji. I render it as follows: "jau is the continuous power of life (fr^z-ushta,n) which separates from the soul in such a one (a criminal), that is, one may call it (the ushta,n) se- parated from the soul in any Tanavanir (a sinner who cannot pass the bridge) ; punishment is awarded, but there is no compensation by means of good works (i. e. the good works of the TanStvanS-r are not counted, they are all lost in consequence of his mortal sins)" 94 Zand -English. javaiti, v. (3 sg. pres. act. of jiv "to live") he lives. 14, 12, 55, 3. jahi^ s. (nom. sg. f.) a lustful woman. 5, 1. 47, 17. jinditi, v. (3 sg. pres. act. oi Ji, jyd "to grow old") he exhausts. 27, 6. 67, 10. jimaiti, v. (3 sg. pres. act. of Jim "to come") he comes 14, 10. 55, 1. — jimdd, (3 sg. pres. subjunct.) he may reach. 27, 7. 67, 11. jiim, adj. (ace. sg. m. ol jva) living. 27, 6. 67, 10. ^e, s. (nom. sg. instead of jaM) a lustful woman. 4, 10. 47, 17. Zh (zJi), %hnii,m s. (ace. sg. of %hnu) knee. 11, 3. 5, 52, Z(z). zacnahha, adj. wakeful. 30, 6. 69, 18. [s. instr. sg. n. of zaSnahh watch- fulness, "with watchfulness".] zacmand, may they live I 16, 6. 56, 6. [s. gen. sg. of zaSman activity, see note 1 on pag. 56.] zacsho, adj. (nom. sg. m.) ugly. 30, 6. 69, 17. zaothra, s. (nom. sg. f.) holy- water. 30, 3. 69, 13. — zaothrdbyo, (dat. pi.) 17, 1. 57, 3. to the waters. — zaothram, (ace. sg.) holy -water. 76, 25. zaosho, s. (nom. sg. m.) a pleasure. 30, 3. 69, 11. zagathad, v. (3 sg. imperf. act. of zagath) he separated. 30, 7. 69, 19. zanta, s. (nom. sg.) a meanmg, commentary. 30, 4, 69, 15. zato^ past part. (nom. sg. m. root zan "to strike") beaten. 30, 9. 70, 4. zarathushtra, s. (voc. sg.) Zoroaster, the prophet of the Parsis. 15, 3. 56, 66. zarva, s. (nom. sg.) old age. 30, 5. 69, 17. — zarvdnemcha, (ace. sg.) and time. 13, 11. 53, 18. zavarascha, s. (nom. sg. n. with cha; instead of zavare) strength. 17, 5. 57, 8. zasta, s. (nom. du.) hand. 10, 3. 30, 1. 50, 26. 69, 8. zastavad, adj. (nom. sg. n.) mighty. 30, 1. 69, 8. zd, s. (nom. sg. f.; instead of zdo) earth. 12, 7. 52, 22. zdmdoid, s. (nom. sg. m.) a son-in-law. 30, 6. 69, 17. zdrascha, s. (nom. sg. n. with cha) bile. 10, 11. 51, 10. zdvare, s. (nom. sg. n.) strength. 30, 4. 69, 14. zita, past part. (nom. sg. f.) increased 30, 2, 69, 10. rnida-ydiwrnnta, (nom. pi. n.) a great sorcerer. 30, 9. 70, 3. [The two Zand -English. 95 words from no compound; %inda is a substantive in the nom. pi. n., and ydtumenta is its adjective; they may be translated "sins of sor- cery"; zinda is the Persian zhinda "ugly, horrible".] zi, conj. for. 30, 1. 69, 9. zwo-beretdo, adj. (a compound, nom. pi. f. of zwro = zdvare "strength", and beretdo "brought", or "bringing") having strength. 30, 7. 70, 1. zusha, injured; asked. 30, 2. 69, 11, [zusha is incorrect; it ought to be zushta past part, of zush "to be pleased"; it means "pleased, satis- fied" and not "injured", or "asked".] zushta, s. a derhem. 30, 3. 69, 12. [This meaning is very doubtful; it ap- pears to rest only on the mistaken identification of zushta "pleased" with the Pahlavi zozan, which is the name of a certain coin.] zushto, part. (nom. sg. m.) settled.43, 10. 79, 4. zehha, s. (nom. sg. f.; instead of zanga) leg. 11, 4. 52, 1. semana, s. (nom. sg. f.) reward. 30, 5. 69, 16. umo, s. (gen. sg.) land. 18, 9. 40, 6. 58, 5. 74, 10. zeredhaiem, s. (nom. sg. n.) heart. 30, 8. 70, 2. zdo, s. (nom. sg. f.) earth. 12, 7. 52, 22. zathwan, born. 30, 5. 69, 15. [nom. sg. n. birth of zan "to be bom" with the abstract suffix thwan.] zgeregnem, adj. (nom. sg. n.) altered to zgeresnem, round, 30, 7. 69, 19. [See note 4 on pagg. 69. 70.] zym, s, a kind of offender, 39, 2. 73, 24. [It is a verb, 3 sg. imperf. act. of zyd to injure, "he injured".] zyam, s. (ace. sg. f.) of zyd winter. 30, 2. 69, 9. [snow.] zrva. s. (nom, s, m.; see zarva) time. 30, 5. 69, 16. T (t) tacha, s. flowing. 29, 1. 68, 13. tacharem, s. (nom. ace, sg. n,) a measure of three HSsars. 41, 11. 75, 8. [See note S on pag. 75.] tanchishtem, adj. (nom. ace. sg. n.) most vigorous. 29, 1. 64, 14. tad, dem. pr. (nom. sg. n.) this. 43, 5, 6, 7, 8. 76, 24, 78, 6, 7, 79, 1. tadhao, 41, 10. 75, 7. [a mistake; see note 5 on pag, 75.] tamm, s. (ace. sg.) body. 37, 5. 73, 19. - tanush, s, (nom, sg.) 24, 8. 37, 4. 64, 13. — tanva^cha, (dat. sg.) to the body. 11, 9. 52, 9, tanuJathro, s. (nom. sg. m.) a body-subduer 29, 3. 68, 7. [Te word is 96 Zand -English. generally used as an adjective, meaning "one in whose body the sa- cred words are" i. e. thoroughly knowing the religion.] taradhdta, s. (nom. sg. f.) a destroyer. 29, 4. 68, 19. [past part, of tara- dlid "to pervert", generally used in the phrase taradhdtem anydish daman Yt. 12, 1. 2. 19, 9. etc. "perverted, spoiled by the other creatures"; the inborn light, the primitive intellect dsno khratush are regarded as spoiled by their contact with other things.] tarascha.) adv. and across. 6, 4. 48, 8. taremano, adj. (nom. sg. m.) small. 29, 2. 68, 15. [The meaning is very doubtful.] taremand, adj. (nom. sg. n.) very strong. 29, 2. 68, 15. [part, pres. middle of tar to cross, "crossing, running".] tavdchd, v. (1 sg. subjunct. middle of tu "to be able" with the enclitic cha) I may have the means 14, 8. 54, 10. tashad, v. (3 sg. imperf. of task "to cut") he formed. 29, 4. 68, 19. tdcha, dem. pr. with cha (nom. ace. pi. n.) and that. 29, 1. 68, 13. tdto, s. (nom. sg. m.) duration. 29, 1. 68, 13. [past part, of tan "to stretch, extend".] tdya, s. (nom. sg.; instead of tdyush) a thief. 29, 3. 68, 16. tdyushdoscha, s. (nom. pi. f.) an abettor of thieves, a nest of rogues. 39, 4. 73, 27. [It is a compound, tdyu-sha, which may mean place of thieves.] tdyo, hidden. 39, 4. 73, 26. tishro, num. f. three. 1, 5. 45, 8. tuirim, s. (nom. sg. n.) the fourth parth. 1, 7. 45, 10. turn, pers. pr. (nom. sg.) thou. 29, 3. 68, 16. tushish, s. (nom. sg.) a spade. 29, 3. 68, 16. [See note 2 on pag. 68.] tS, dem. pr. (nom. pi. m. of to this) these 15, 8. 16, 10. 55, 12. 56, 11. Th (th). thanavanta, adj. (nom. pi. n.) lazy. 31, 7. 71, 4. thamanem, adj. (ace. sg. m.) industrious, independent, heroic. 31, 8. 71, 4. thndtd, s. (nom. sg. m.) acceptance. 31, 6. 71, 3. [past, part of thnd, a root of uncertain signification.] thraetaonaM, s. (gen. sing.) Feridiln. 15, 8. 55, 12. thrah, s. (nom. sg.) the mouth. 31, 8. 71, 6. thrayam, num. (gen. n.) threefold. 1, 6. 45, 8. Zand -English. 97 thrdthrd, s, (instr. sg., or nom. pi. n. of thrdtar, protector, nourisher, or of thratrem nourishing) adorning '). 31, 6. 71, 3. thrdyo-sata, num. (both words being in the nom. pi.) three hundred. 31, 9. 71, 6. thn-gdmem, s. (nom. sg. n. of a Dvigu - compound) a measure of three paces. 43, 5. 78, 6. thrittm, adj. (nom. sg. n. of the ordinal number thritya) third. 1, 5. 45, %, thripithwd-dhi, adj. (a Tatpurusha compound of thripithwd three stations, three times, and dhi making) holding three times. 38, 5. thri-yakhshtischa, adj. (nom. sg. m. f. of a possessive compound) and three twigs (having three twigs, consisting of them, as the Barsom) 16,8. 56,8. thri-vachahim, (nom. sg. ace. m. f. of a possessive compound) having three words. 43, 4. 78, 5. fhristem, num. thirty. 31, 1. 71, 6. thrishva, (instead of thrishva inst. sg, or nom. du.) a third part. 1, 6. 45, 8. thrafdho, s. (nom. sg. m.) descent of an angel. 31, 6. 71, 2.; see note 1 on pag. 71. thwahhshitdo, adj. (gen. du. of thwakhshita) energetic, active. 15, 5. 55, 7. [See under paitishdthrdo.] thwdm, (ace. sg. of tUm thou) thee. 3, 10. 31, 7. 41, 6. 46, 34. 71, 3. 75, 5. , D (d). daevayad, (3 sg. impf. of the causative) he should look. 27, 1. 67, 3, [The Pahlavi translation namud means "he showed". If the form is correct, then the root is div which means in the Zand "to cheat, de- ceive"; but the translator appears to have traced it to di "to see", didan in Persian, v may, however, stand for p, in which case it might be a regular causative of di; but it is very likely a clerical error for daesayad "he showed".] daosha, shoulder. 10, 2. 50, 25. 1) This is the translation of )fHjiUJM arieshna by which the word is ren- dered. It is, however, nothing but a clerical error for |^i^jj)jO serlyashna being of the same root (thr^) as the Zand thrStt^; for the latter is generally rendered so in the Pahlavi translation of the Yasna and Vendidad. See Yas. 50, 1. Vend. 2, 4. 5. In Yas. 71, 13. it is translated by ^JJtjQii, "assistance, help". M. H. 13 98 Zand -English. dakhmo, s. (nom. sg, m.) a depositary for the dead, tower of silence. 27, 1. 67, 2. dakhshta, s. (nom. pi. n.) a mark. 27, 2. 67, 4. dakhshmaitish, s. (nom. sg. f.) a certain measure. 41, 8, 75, 6. dahro, or dahhro adj. (nom. sg. m.) wisdom, [wise]. 8, 7. 50, 2.; wise, intelligent. 9, 6. 50, 12. danhvS, s. (dat. sg. of danhu "a province") to the governor. 12, 2. 52, 15. [The Pahlavi translator has identified it with danhu -paiti "a ruler, governor"]. dazhad, v. (3 sg. imperf. act. of dazh "to burn") he burns. 27, 3. 67, 5. dazdi, v. (2 sg. imperat. of da "to give") give! 27, 2. 67, 3. dadhditi^ v. (instead of dadditi 3 sg. pres. act. of da "to give") he gives. 13, 9. 53, 15. dantdno, s. (nom. pi. of. dantan "a tooth") teeth. 8, 3. 49, 14. dareghem, (adj. nom. sg. n.) long. 11, 10, 12. 52, 9, 12. darezera, adj. (nom. sg. f.) powerful. 27, 3. 67, 6. darevad, v. (3 sg. imperf.) he saw. 27, 2. 67, 4. [miswritten for daresad, of dares, to see.] dashino, adj. (nom, sg. m.) right. 9, 11. 50, 19. dashcha, num. with cha, and ten. 41, 6. 75, 4. [instead of dasacha.] dasmahe, adj. (gen. sg. m, n. of dasema) tenth. 1, 9. 45, 14. dahmd, adj. (nom. sg. m.) pious, religious, devout. 27, 1. 67, 2. dditya, s. justice, propriety. 13, 12. 53, 19. [adj. nom. pi. n. proper, sui- table.] ddtdish, s. (instr. pi.) through, with the laws. 14, 1. 54, 1. [past. part, of dd "lo make".] ddd, V. (3 sg. aor. act. of dd "to make, create") he created. 13, 6. 53, 13. ddra, s. (nom sg. f.) a razor. 16, 9. 56, 11. ddshta, past part. made. 27, 3. 67, 5. [It appears to be miswritten for ddta.] dishta, s. a measure of ten fingers. 41, 2. 74, 17. dughdha, s. (nom. sg.) a daughter. 5, 6. 47, 22. dudhuwibuzda, s. name of a crime, threatening to kill with uplifted wea- pon. 34, 5. 72, 12. [It does not appear to be a compound, but two words, dudhuwi s., and buzda, past part., both in the instr.; dudhuwi is very likely the name of a particular weapon, and buzda may mean Zand -English. 99 "turned" (root buz = buj to inflect); the \rhole phrase would thus signify "with a weapon, turned, pointed at".] dunma, s. (nom. sg. n.) a cloud. 16, 8. 56, 10. [The phrase yayata dunma means "the cloud is passing, or has passed moving about".] dush-ddma, adj. (nom. sg. f.) having a bad creation. 27, 5. 67, 8. dush-sastish, s. (nom. sg.) ill-advising. 27, 4. 67, 7. dush-sravanhS, adj. (dat. sg. m. n,) having bad words. 27, 4. 67, 6. demdno-pathni , s. (nom. sg. f.) a bride. 5, 2. 47, 19. [mistress of the house.] dereto, s. (nom. sg. m.) a holder. 9, 3. 50, 10. [It is past part, of dere "to hold", forming the first part of the Tatpurusha compound dereto- sraoshem holding Serosh, keeping him; the past part, has in Zand now and then the meaning of the act. part., see my Essays pag. 84.] doithra, s. (nom. sg. f., or nom. du.) eye. 7, 13. 49, 11. drdjo, s. (nom. sg. n.) length, extent. 16, 3. 29, 5. 56, 1. 68, 23. drujim, s. (ace. sg. of druf) Daruj, an evil spirit 14, 7. 54, 9. drvatdtem, s. (ace. sg. of drvatdt) health. 11, 7. 52, 7. dva, num. two. 1, 4. 45, 7. — dvacha, and two. 41, 6, 75, 4. dvadasah-hdthrem, a Dvigu-compound (nom. sg. n.) a measure of twelve hasars. 43, 1. 78, 1. dvaydo, nom. (gen. du. f. of dva) twofold. 1, 5. 45, 7. D fdj. dkaSshahc, s, (gen. sg. of dkaesha) 43, 6. 78, 7. — dkacshd, (nom. sg.) a command; a judge. 17, 8, 9. 57, 11, 12. [This is the traditional ex- planation which can scarcely be proved from the Zand-avasla as far as it still exists. The word may have had the meaning of "judge" in works which are no longer extant, or in the old Persian language; as regards the Zand I doubt it very much. In the existing Zand texts it clearly means "creed, religion; religious doctrine", forming very fre- quently the latter part of a compound (e. g. ahura - dkaesho "pro- fessing the Ahura religion", paoiryd-dkacsho "an adherent of the an- cient religion") which is now and then dissolved into its component parts, but without altering the sense (so for instance paoiryandm dkaeshandm instead of paoiryd-dkaeshanam). It is originally the same with the Sanscrit dikshd "instruction, initiation principally into 100 Zand-En^ish. sacred rites". No other etymology is possible; those which have been proposed by same modern Zandists are absurd. See my work on the Gathas IF, pagg. 177. 78.] dbaeshdo, s. (nom. pi. n. of dbacshahh) injury. 38, 1. 67, 16. Dh CdhJ. dhadhahha, s. (instr. sg. n.) the backside. 11, 2. 51, 15. [It is the same as zadahh podex.] N fnj. naemam, adj. (ace. sg. f.) half. 9, 13. 50, 22. [vtspe-nacmam in all di- rections.] nacre, s. (dat. sg., instead of nairS of nar a man) to a man. 13, 9. 14, 3. 53, 15. 54, 5. — nara, (nom, du.) two men. 4, 8. 14, 6. 47. 11. 54. 7. — naro, (nom. pi.) men. 4, 8. 38, 7. 47, 11. naomahS, adj. (gen. sg. m. n. of nCtoma) ninth. 1, 9. 45, 14. namra-vdkhsh, an adjectival compound (nom, sg, namra -j- vdksh) words of benediction, 8, 7. 50. 2. [This meaning is doubtful; it ap- pears to be based only on an identification of namra with the Per- sian nemdz prayer; the real meaning cannot be made out.] narsh, (gen. sg. of nar) of a man. 4, 7. 7, 4. 12, 8. 47, 10. 48, 23. 52, 23. nd, s, and adv., a man; or. 4, 1. 12, 5. 47, 2. 52, 20. ndiri, s, (nom. sg.) a woman. 12, 5, 52, 20, ndirika, s. (nom. sg. f.) a woman, 4, 9. 47, 13. — ndirikandm, (gen. pi.) of women. 4, 9. 47, 14, — ndiriJtaydo, (gen. du.) of two women. 4, 9. 47, 14. ndfo, s. (nom. sg. n.) navel. 10, 7, 51, 6. nizentem, act. part. pres. (ace. sg. m.) one who is born in the house. 40, 10. 74, 13. [See note 2 on pag. 74.] nitemchid, s. (nom. ace. n. of nita with chid) each setting. 12, 7. 52, 22. [See note 3 on pag. 52.] netemem, adj. (nom. ace, sg. n. instead of nitemem) lowest. 4, 3, 4. 7, 8, 3. ne, pers. pr. (aec. dat. gen. pi., Gatha form) we. 4, 1. 27, 2. [us, to us, of us.] no, pers. pr. (ace. dat, gen. pi,) we. 4, 1. 47, 1. [See ne.] noid, adv. not. 13, 9. 53, 15. 76, 23. ndohha,.s. (nom. sg. f.) nose, 8, 1, 49, 12, nmdnd-'pathm, s, (nom. sg. f.) mistress of the house. 5, 2, 47, 19. Zand -English. 101 P (Ph paio, s. (nom. sg. n, instead of payo) milk. 24, 5. 64, 10. paiti, prep, on, at. 7, 1, 3. 48, 17, 20. paiti-dathditi , v. (3 sg. pres. act. of dha + paiti) he returns, answers. 13, 9. 53, 15. paitiastd (vachdo), adj. words of assent. 9, 8. 50, 17. [instead of pai- tyasto assenting.] paitietc, s. Patet, confession and repentance of sins, 25, 10. 64, 17, [The form cannot be correct; patet comes from paitita "fallen", compare patita in Sanscrit "fallen from virtue"; if it be a noun, it can only stand for paititi "fall, confession of a fall".] paitishdthrdo ^), si a commander 15, 5. 55,8. [The interpretation is doubt- ful; at to its form, it is a gen. du. The derivation from paiti "lord", and hhshaihra "rule" which the compiler had in view cannot be right. I derive it from a word paiti -shdtra which may mean "a meeting convened for opposing another one, a party", as shdtra is only tra- ceable to shad, had, "to sit", being a corruption of shastra, the s being dropped, and the a lengthened in compensation for the loss; compare hddroyd (gen. du. of hddri which is a Galha from for ha- thri) Yas. 32, 7. with my remarks on it, Gathas I, pagg. 167. 68.] paitishtdna, s. (nom. du.) foot. 11, 3. 52, 1. paitt, s. (nom. sg. instead of paitish) a chief. 24, 10. 64, 18, paitiapta, adv. with malicious intent. 76, 30. [instr. sg. of the past part. paityapta,^ paityahmi, s. (loc. sg.), an astronomical term, probably zenith. 12, 10. 53, 1. [See note 1 on pag. 53.] paityddha, s. answering. 9, 8. 50, 17. pairi, prep, about. 17, 10. 57, 13. pairi6tS, s. pain, malady. 24, 7. 64, 12. [The form cannot be correct; it if be a substantive, it ought to be pairyaiti or pairitl] pairikandmcha, s. (gen. pi. of pairika "a fairy" with cha) and of fairies. 15, 12. 55, 17. 1) The passage in which the word occurs, looks like a proverb. I propose the following translation : "he who belongs to two industrious people is of two par- ties". The meaning appears to be, that one cannot serve two masters. 102 Zand -English. pairishtem, adj. (nom. sg. n.) well considered. 9, 3. 50, 10. [It is formed like a past part, from pairish, "round about", meaning "turned about", looked at, chiefly used of wood, if properly examined before it is thrown into the sacred fire.] pairi-sachaiti, v. (3 sg. pres. act. of sack "to pass" with pairi) it lasts 76, 23. pairyctc, v. (3 sg. pres. middle of pere "to destroy" instead of pairycite, see Vend. 4, 17. West.) is joined to tanu, meaning "he destroys his body, becomes a Tanavanar". 37, 5. 73, 19. paurva, adv. before. 1, 4. 45, 6. paSsa, s. leprosy. 24, 5. 64, 10. paouraya, adj. (instr. sg. f.) 7, 3. 48, 19. — paourim, adj. (nom. sg. n.) first. 1, 4. 45, 6. paourushagaonem, an adjectival compound (nom. sg. n.) grey hair. 6, 48, 12. paosh, adj. rotten. 24, 9. 64, 16. [s. gen. sg. of a word pu; perhaps it stands for paosha.] pahtanhem, s. (nom. sg. n.) a fifth part. 1, 7. 45, 11. panchadasa, num. fifteen. 39, 6. 74, 3. panchasata, num. five hundred. 24, 6. 64, 11. panchdstem, num. fifty. 24, 6. 64, 11. patenta, v. it falls out. 16, 4. 56, 4. [pres. part. (nom. pi.) of pat "to fall".] patho, s. (gen. sg. ace. pi.) a path. 24, 8. 64, 15. padhem, s. (nom. sg. n.) a foot. 41, 1. 74, 16. pafracta, s. paying of debts by instalments; happy, healthy. 60, 3. 74, 7. [It may be the past part, of an intensive of pere "to fill", meaning "completely fulfilled, discharged"; with reference to debts "paid oflf". pa may also stand for upa, and fra6ta be derived from fri, prt, meaning "satisfaction".] pura, prep, before. 76, 26. 77, 28. para-sachaiti, v. (3 sg. pres. act. of sack to pass with para) it lasts. 77, 26. pardcha, adj. (instr. sg. of para another) on that side. 6, 4. 48, 8. parata, s. asking. 24, 3. 64, 7. paresu, s. (nom. sg.) the side. 10, 9. 51, 7. par6, adv. before. 9, 11. 50, 19. pardontydo, s. (gen. sg. of pardonti) exhaling. 8, 2. 49, 13. [See dontydo.] parshva, s. snow, 19, 1. 58, 13. Zand-EngUsh. 103 pashnem, s. (nom. sg. n.) eyelid. 8, 1. 49, 11. pascm6, s. (nom, pi.) bosom. 10, 10. 51, 8. pasu-vastrahc, adj. (gen. sg.) clothed in skins. 6, 9. 48, 13. pasushurvan, s. (gen. sg.) a shepherd-dog. 40, 1. 74, 5. pascha, adv. after, behind. 9, 12. 10, 1. 50, 19, 32. 76, 36. paschaita, adv. (instead of paschaSta) afterwards. 78, 11. pasvo, s. (nom. pi, of pasu) cattle. 39, 7, 74, 3. pdiri, surrounding. 9, 13. 50, 23. [prep, instead of pairi round.] pdta, (2 pi. imperat. act. of pa) protect! 34, 4. 64, 9. pddha, s. a foot. 24, 4. 64, 9. pddhahuhantem, adj. (ace. sg. m. of pddhahuhant) deserving rewards. 40, 1. 74, 5. pdrem, s. (nom. sg. n.) a debt, 24, 7, 40, 3. 64, 12. 74, 6. pitum^ s. and. adj. (ace. sg.) a father; bad. 24, 5. 64, 10. [The word can- not have both these meanings; in that of "father" the compiler con- founded it with pitar which has this meaning. Whether it means "bad", or rather "badness", as it can be only a substontive, cannot be decided from the existing Zand texts, where pitu, means "nou- rishment"; but it is quite possible that it conveyed the sense of "badness" in passages which are now lost; compare pejus worse in Latin, piyati "to scorn" in Vedic Sanscrit, see Rigv. I, 147, 2.] pukhdha, adj. fifth. 1, 7. 24, 6, 45, 11. 64, 11. puthra, s, (nom. pi.) sons. 15, 8. 55, 12. — puthro, s. (nom. sg.) a son. 16, 11. 57, 2. pusam, s. (ace, sg. f.) a crown. 24, 10. 64, 18. peretush, s. (nom. sg. m.) a way, a channel. 24, 3, 64, 7, perendi, s. (dat. sg. of perena) a discussion. 24, 4. 64, 8. perendiu, s, (instead of perendyu) a youth. 24, 4. 64, 8. — perendyu, (nom. du.) two adults. 4, 5. 47, 8. — perendyundm, (gen. pi.) adults. 4, 6. 47, 8, — perendyush, (nom. sg.) an adult. 4, 5. 47, 7. perendvaydo, s. blessings. 34, 9. 64, 15. [This meaning is very doubtful, as the word cannot be derived from d-frt "to bless" which the com- piler appears to have done. It seems to be miswritten for perendya- vdo gen. du. of perendyu "a youth".] perenem, adj. (nom. sg. n.) full. 24, 3. 64, 7. peremndi, s. (dat. sg.) to an adversary. 13, 9. 53, 15. [pres. part, middle of pere "to fight".] 104 Zaiid-Kngliih. peresd, s. (nom. sg. f.) bridge. 14, 10. 55, 1. {j)eresd is only the Persian pronunciation of the Bactrian perethd; see note 1 on pag. 53; the translator has identified it with perethu "bridge", referring it to the bridge Chinvad which separates heaven from hell. This interpretation is very doubtful, as perethd is the nominative, and gives no good sense. I have explained it in my work on the Gathas II pag. 163. as "fight, strife, war" to which interpretation I still adhere.] peshotanush, s. (nom. sg. m.) a Tanavanar, a great sinner. 24, 8, 64, 13. — peshotanush, s. (nom. sg. m.) 37, 4, 73, 19. [The correct form is pesho-tanush which is a Tatpurusha compound of peshd, instead of pereto "destroying" (the past part, being used in the sense of an ac- tive one) and tanush "body", the whole meaning "destroying the body" that is, suicide. It does, however, not necessarily imply the idea of suicide, but sins which are regarded as aggravating and great as the destruction of one's own life is according to the Zoroastrian religion.] pouruyo, adj. (nom. sg. m.) first. 17, 2. 57, 5. pourushaspo, s. (nom. sg. m.) Pourushasp, the father of Zoroaster. 15, 8. 55, 12. pom, adj. (ace. sg. of pa) protecting. 32, 6. 71, 17. pasanush, s. (nom. sg. m. instead of pdhsush) dust. 24, 8. 64, 15. pastahc, s. (gen. sg. m.) of the skin. 6, 9. 48, 12. ptad, v. (3 sg. imperf. act. of pat "to fall") he fell. 24, 9. 64, 16. FffJ. fedhri, s. (log. sg. instead of pitari of pitar) a father. 26, 9. 66, 18. fraiar, s. (instead of frdyara) forenoon. 42, 4. 75, 13. fraudhhsh, s. (nom. sg.) horny substance. 10, 5. 51, 3. fracazaite, v. will be born. 15, 4. 55, 7. [probably miswritten for fraya- zaitc 3 sg. pres. middle of yaz, "he prays", see note 4 on pag. 55.] fraeshta, past part, (instr. sg. used in the sense of an adverb) abundantly. 26, 11. 66, 20. frahdrayoish, v. (2 sg. potent, act. of the causal of kare) thou shalt draw. 18, 8. 58, 4. fragatoid, s. (abl. sg. of fragati) beginning. 42, 11. 77, 4. frajasaiti, v. (3 sg. pres. act. of jas = gachh "to go" with fra) it begins. 76, 20. 77, 23. Zand-EngUsh. 105 frazdnaiti^ v. (3 sg. pres. act. of zan "to know" with fra) he discerns, decides. 17, 10. 57, 14. frazddnuom, s. (ace. sg. of frazddnu), name of a river in Sejestan 17, 3. 57, 6. fradathem, s, (nom. ace. sg. n.) prosperity. 13, 3. 53, 6. — fradathdi. (dat, sg.) for furthering. 26, 9. 66, 8. frabaraitS, v. (3 sg. pres. middle of bare "to bring" with fra) he brings. 76, 25. frdbda^ s. a bridge of foot from heel to toe, a foot's length. 11,4. 53, 2. frayarS, adv. tomorrow. 26, 10. 66, 19. fravdkhsh, s. (nom. sg.) male organ of generation. 11, 1. 51, 13. frashnem, s. (nom. sg. n.) testicles. 10, 13. 51, 11. frasasta, past part, of sas "to praise" with/ra, well-known. 26, 10. 67, 19. frasyadhjaiti , s. name of a crime, the sin of driving another to despe- ration, or stabbing and wounding him. 35, 7. 73, 1. [It is a com- pound; jaiti means "striking, a blow"; syadh appears to mean "stab- bing, piercing".] frasrdvayciti, v. (3 sg. pres act. of the causal of sru "to hear" with fra) he repeats, sings. 77, 29. fra, prep, (instead of fra). 14, 4. 54, 5. frdtish, s. (nom, sg.) filling. 76, 20. [It is to be derived from pere, pare "to fill" with the suffix ti, being a contraction for paratish.] frdraithya, part. fut. pass. (nom. pi. n.) they are to proceed. 13, 12. 53, 19. 54, 1. [It is to be traced to a denominative of ratha "car- riage", meaning "to move".] frdrddhdn, s. (nom. sg.) little finger. 10, 4. 51, 2. frim, s. (ace. sg. m. or. nom. n. of frya dear, beloved) a friend. 36, 9. 66, 18. fras, adv. over. 26, 10. 66, 18. fshu, adv. before. 19, 4. 59, 3. [This meaning appears to rest entirely on an identification with the Persian pesh "before". The word is of frequent occurrence in the Zand texts at the end of compound words, meaning "increasing"; in some words it is a contraction of pasu "cattle".] fshuta, s. cheese. 26, 11, 66, 20. yd, adv. after, 19, 4, 59, 3, [This meaning is unknown in the existing 14 106 Zand -English. Zaad texts; it may be an adjectival from of pas behind, meaning "one who is behind".] fshyd, s. (nom. sg.) milk. 36, 11. 66, 20. [This form is a correction from the pashuyo of the MSS. ; it ought to be fshuyo meaning "what co- mes from cattle, cows" i. e. milk, fshu being a contraction of pasu.] fshtdna, s. (nom. du.) the breast. 10, 6. 51, 4. BfbJ. haS, num. (instead of duyc) two. 28, 1. 67, 17. baeshaza, s. (nom. pi. n.) health. 28, 1. 67, 16. [remedy, medicine.] baodhahho, s. (gen. abl. sg. n.) a seeker. 28, 5. 68, 3. [part of the soul, soul, life.] baodhajad, s. name of a crime. 32, 8. 72, 2. [It stands for baodho-jaiti "the slaying of life", see note 1 on pag. 72.] baodho, s. (nom. sg. m.) life, soul. 28, 4. 68, 3. [scent, smell, but in Persian.] baodho -varshtaM, s. (gen. sg. of baodho - varshta) capital punishment. 3, 3, 46, 25. baodhd-varsMahe, (gen. sg.) name of a crime of murder for which the severest kind of capital punishment is awarded. 32, 8. 72, 2. [As to the etymology of this compound, the first part baodho "soul" is clear; the second varshta cannot be taken as past part, of varez "to make, do", as it would give no sense; it is to be traced to the root vrasch "to tear", of which it can be a past, part; compare the forms fut. vrashtd, inf. vrashtum, part. fut. pass, vrashtavyam of this root in Sanscrit, Pdnini 8, 2, 36. The whole compound thus means: the tearing of life (out of the body) which applies to a very severe kind of capital punishment, such as disembowelment, or cutting the body in pieces. That it clearly means the heaviest kind of punishment, follows from the passages of the Zand-avasta where it is mentioned.] baoshem, s. (nom. sg. n.) freedom. 28, 6. 68, 4. bakhdhra, adj. uncastrated. 28, 3. 67, 18. [The word occurs in Vend. 19, 21. The readings of the MSS. differ; Westergaard has bikhedhrem; my Vendidad Sade foi. 228, a has bakhedhrem; my Pahlavi-Vendidad reads as West, does; the Vend. Sade published in Bombay in 1232 Yazdagird, has bakhdharem. The Pahlavi translation has ^-^^ which must be read bakhdarah, as n is only b ; my Pahlavi-Persian Zand-EngUsh. 107 Vendidad which has been copied from a Surat MS. reads it bdkhtah and translates it by hi koftah not bruised, i. e. uncastrated. The rea- ding bikhedhrem appears to owe its origin to etymology; the first part ha having been taken as hi = vi "without". Although the meaning "uncastrated, not gelded" is on the whole undoubtedly correct, the form hikhedhrem is hardly the right one; I prefer hakhdhra, or hakhdhar which was simply an expression for the male, the bull] hakhshad, v. (3 sg. imperf. of hdkhsh "to make a present") he may grant, 13, 3. 53, 6. bagha, s. (nom. pi. m. or n.) a lot. 28, 2. 67, 17. hantdo, adj. (nom. pi. f.) sick. 28, 3. 68, 2. banddo, s. (nom. pi. f.) a tie. 28, 3. 68, 1. baraitc, v. (3 du. pres. middle of here, bare "to bring") they (two) bring. 14, 6. 54, 8. bareta, bereta, past. part, of two roots 1. bare = Sanscrit bhri "to bring"; 2. bare = S. hri "to take" ; e. g. yasobereta "taken under prayer". baretam, past. part, of here. 16, 8. 56, 32.; see ava-baretam. barethra, s. (nom. sg. f.) a pregnant woman. 28, 4. 68, 2. [The form is uncommon; it appears to stand for barethri; very probably it is only a clerical error.] barethri, s. (nom. sg. I) a pregnant woman. 5, 3. 47, 20. barozhdahum, s. (nom. sg. n.) upper part of the side. 10, 9. 51, 8. hashi^ s. (nom. sg.) a cucumber. 28, 6. 68, 6. bdzava, s. (nom. pi. of hdzu) arms. 10, 2. 50, 25. hddha, adv. always. 28, 2. 67, 17. bdmanydo, adj. (gen. du. of bdmani) wide. 18, 5. 57, 18. [See note 3 on pagg. 57. 88.] bdmya, adj. splendid; spacious. 6, 3. 48, 6. [See note 2 on pag. 48.] bitim, adj. (nom. sg. n., instead of bitm) second. 1, 5. 45, 7. bipithwo, adj. (nom. sg. m.) having two times, stations. 38, 6. [See note 2 on pag. 73.] bish-aetavad, adv. twice as much. 41, 8, 10. 75, 6, 8. bishish-framdto, s. (nom. sg. m.) a well-experienced doctor. 28, 5, 68, 4. {hisMsh appears to be only the old Persian form of the Zand haSsli- aza, meaning "medicine"; framdto is past part. (nom. sg. m.) of the root md with fra, and has the same meaning as dmdta "expe- rienced".] 108 Zand -English. buji, adj. liberated. 2S, 6. 68, 5. bunem, s. (nom. sg. n.) bottom. 13, 10. 53, 1. buydd, V. (3 sg. precat. act.) may he bet 28, 2. 67, 18. berezata (vacha), adj. (instr. sg. of berezat "high, loud") a loud voice. 8, 10. 50, 5. [with a loud voice.] beretdbyo, past part. (dat. pi. f. of bereta) to those (waters) which have been taken. 16, 12. 57, 3. — beretdo, nom. ace. pi. f. 30, 8. 70, 1. bathro, adj. (nom. sg. m.) difficult. 28, 7. 68, 6. byanha, s. (instr. sg.) fear. 28, 4. 68, 2. bvad, V. (3 sg. pres. subjunct. act. of bu "to be") it will be. 11, 11. 52, 11. [on the meaning as future, see my Essays pag. 82,] M fmj. maite, s. (nom. sg. instead of maiti) a measure. 19, 6. 59, 7. maidhydi, adj. (dat. sg. of maidhya, middle) to the middle. 77, 25. — maidhydd, (abl. sg.) 78, 12. mainyucha, s. (nom. du., or ace. pi. of mainyu with cha) in connection with spento-mainyu, the name of the third Gatha, meaning "the ver- ses beginning with Spento-mainyu". 78, 9. maesma, s. (nom. sg. of maesman) urine. 11, 1. 51, 14. makhshi, s. (nom. sg.) a fly. 25, 7. 65, 12. magha^ s. a bachelor. 25, 4. 65, 6. [See note 2 on pag. 65.] maghem, s. (nom. sg. n.) a stone to sit upon, when undergoing the great puriflcation ceremony which lasts for nine nights. 25, 7. 65, 10. maglma, adj. naked. 25, 7. 65, 10. mazahho, s. (gen. sg. of mazahh "largness, greatness") see vird-ma- zahho. 16, 3. 56, 1. mazgfimcha, s. (nom. sg. n. of mazga with cha) and the brain. 11, 6. 5, 25. mazdayaS7i6, adj. s. (nom. sg. m.) worshipping Mazda, a worshipper of Ormazd. 25, 4. 65, 6. mazddi, s. (dat. sg.) Ahura-mazda, Ormazd, the name of God. 32, 6. 71, 17. — mazddo, s. (nom. sg.) 13, 3. 16, 11. 38, 6. 53, 6. 57, 2. mantd, s. receiving. 17, 2. 57, 5. [a noun, denoting the doer, to be deri- ved from man "to think", meaning "the thinker"; see note 2 on pag. 57.] mad, prep. with. 25, 1. 65, 2. madhu, s. (nom. sg. n.)- wine. 25, 6. 65, 8. Zand -English. 109 madhmyche, adj. s. (gen. sg. of madhmya "middle") middle, the middle. 13, 8. 52, 23. manothri, s. (nom. sg. f.) neck. 10, 2. 50, 25. mayad, s, destruction. 19, 6. 59, 7. [As to its form, it is the pres. part, n. of ml "to destroy" which has the same meaning in Sanscrit.] maydo, s. cohabitation. 25, 3. 65, 5. [This meaning appears to rest prin- cipally on the word stryomaydo Afrig. 1, 4. which is interpreted by the Desturs as "cohabiting with women". There is some ground for this meaning, as the modern Persian mdyeh "origin" is either identical, or closely related to it. See more about it in my Gathas I. pag. 206.] marata, s. Gayomard. 15, 1. 55, 3. [See gayeh^ marata pag. 91.] mashyo, s. (nom. sg. m.) man, mankind. 9, 5. 25, 4. 50, 12. 65, 7. mas, adv. (instead of maz "greatly") much. 2.5, 2. 65, 5. maso^ s. the latter part of the compound mushta-maso. 10, 4. 51, 1. masdo, s. (nom. pi. f.) greatness, value. 39, 7. 74, 3. [It forms part of the compound sraoni-masdo having the value, or greatness of a sra- oni; see note 1 on pag. 74, and sraoni.] mastraghnaya, or mastrahnya, s. (instr. sg. f. of mastraghna, or mas- traghni skull) on the skull. 7, 2. 3. 4. 48, 17, 20. — mastraghndm, (ace. sg.) 7, 6. 48, 25. the skull. [The meaning is undoubtedly cor- rect; but it is difficult to reconcile it with the obvious etymology of the word which is composed of mantra, and ghna "beating, striking"; mastra is identical with the Sanscrit masta, mastaka ; it thus means "striking the head" ; how can this term be applied to the head ? One may think of tiie brain; but the expression would not be very appro- priate, as the brain does not strike the skull, and moreover there is another term used for it in Zand, viz. mazga, Persian mazg. It very likely refers to the bones of the neck which are in contact with the skull; see mastravandm.] mastravandm, s. (gen. pi. of mastravan) the skull. 7, 6. 48, 24. [It is evidently only rniswritten or mispronounced for mastraghandm, gen, pi. of mastraghan, mastraghna, which appears to signify not simply the skull, but its bones and those closely connected with it. The same word is mastareghanascha Yt. 10, 72. where mastraghanascha should be read.] masyahho, adj. (nom. pi. m. of the comparative masyo = mazyd of maz "great") greater. 6, 12. 48, 16. 110 Zand -English. md, adr. (prohibitive particle) not. 19, 6. 59, 8. mdad, adv. together with; not. 3, 2. 46, 22. [When it means "together", it is only a lengthy pronunciation of mad "with"; when it is a nega- tive, it is a contraction of md "not", and dd "thus, so".] mdi, s. measure. 19, 8. 59, 10. [perhaps for mdya.] mdiahuhc, s. measure. 19, 8. 59, 11. [It is either the dat. sg. of a noun mdyahh, or 2 sg. imperat. middle of md "to measure" instead of mdyahuha. The first explanation is probably the correct one ; it thus means "for measuring".] mdta, s. (nom. sg.) a mother; measure. 5, 5. 19, 9. 47, 22. 59, 12. mithosdst, s. (nom. sg,, instead of mifho-sdsti) name of a crime, false tea- ching, giving wrong instruction. 35, 1. 72, 17. [mitho adv. falsely, wrongly, sdsti, s. of sds "to teach", doctrine.] mithwa, adj. mingled. 25, 1. 65. 2 [s. joining, a pair.] mimaro, s. (nom. sg. m.) a reciter. 25, 3. 65, 5. [It is an intensive for- mation of the root mar "to repeat, count", meaning one who con- stantly repeats, recites prayers.] muthrem, s. (nom. sg. n., instead of muthrem) urine. 25, 6. 65, 9. murd, s. (nom. sg. f.) the belly. 25, 5. 65, 8. [See note 3 on pag. 67. The meaning is very doubtful.] mushta-maso^ adj. (nom. sg.) handful. 10, 3. 51, 1. [mushta — mushti the fist.] mustemesho, s. (nom, sg.) myrtle. 25, 3. 65, 4, mezhdem, s. (nom. sg. n., instead of mizhdem) reward. 25, 5. 65, 9. merekhsh, s. destruction. 58, 8. 65, 12. [In the shape mentioned it is only the root, meaning "to destroy"; the substantive which the com- piler had in view, may have been merekhsha.] merezdndi^ s. the belly. 25, 5. 65, 8. [The meaning is not distinctly sta- ted; see note 3 on pag. 65; it is clearly traceable to the root merez "to wipe off, take off". It appears to be the name of some object, perhaps that of a broom.] merezu, s. (nom. sg.) a boundary. 25, 1. 65, 2. me, pers. pr. (gen. dat sg.) of me, to me. 14, 4. 54, 5. moshu, adv. quickly, at once. 25, 1. 65, 3. mdo, s. (nom. sg.) the moon; measure, appropriate. 19, 7. 59, 8. [The author takes the suffix mdo^ nom. sg. m. of man, mant in the me- aning of "appropriate" which is, however, erroneous. In this sense it means only "endowed with".] Zand -English. {{l mam, pers. pr. (ace. of azem, I) I, me 19, 6. 25, 3. 59, 7. 65, 5. myaesM, s. making water. 25, 6. 65, 9. [This meaning is eitlier wrong, or tiie word is miswritten, or mispronounced. If it means "making water", it can be only traced to miz = mih in Sanscrit "to make water"; tlien we ouglit to expect maeza or ma^zi. I am inclined to take it as a verb 2 sg. pres. potent middle of a root mi, standing for mayaSsha.] mraod, v. (3 sg. imperf. act. of mru "to speak") he said. 9, 7. 50, 14. mravad, v. (3 sg. subjunct. act.) he may say, 9, 7. 50, 15. mru, V. (2 sg. imperat. act.) speak! 9, 8. 50, 16. mruta, adj. injured. 25, 5. 65, 7. [I cannot trace it to any root which can convey such a sense. It is miswritten or mispronounced. The Pahlavi has mMa; the original Zand may have been mtJto, of the root m-Ci "to fasten" in Sanscrit which is preserved in amuyamna "inviolable".] YfyJ. yaetatare, v. (3 du. perf. act. of yat) it is procurable. 16, 10. 56, 11. [See note 3 on pag. 56.] yaStush, v. has come. 16, 6. 56, 5. [See on the form and meaning note 1 on pag. 86; "aspiring after".] yaStushdda^ adj. one who is capable of speaking and hearing 40, 9. 74, 12. [It appears to be an abl. of yaStnsh, standing for yaetushdd.'] yaeshenta, pres. part, of yacsh "to seeth" (nom. pi. n.) seething. 16, 4. 56, 4. yaoshchini, adj. fortunate. 16, 7. 56, 7. [The form is somewhat doubtful; instead of yaoshchini, yaoshchina is to be read, as china is now and then used as an enclitic, just as the Sanscrit chana, generalising the meaning; yaosh = yos "fortune, prosperity" of the V6das is known form the GSthas Yas. 44, 9. (see my article in Zeitschrift der Deutschen Morgenleendischen Gesellschaft vol. VIII, pagg. 740 — 43), and forms part of the well-known verb yaozh-dd which is generally interpreted as "to purify", a meaning which appears to be only a derived one. yaoshchina may be, however, incorrect, and the correct reading may be yazaoschina (gen. sg. of yazu "sublime, high" see my Gathas I, pagg. 137. 138.), as we fmd Yt. 24, 48. West. yazaoischina (my MS. of the Vistasp Nosk has yazaoischina). I prefer yazaoschina., as the sense "all that is high, sublime" agrees better 112 Zand -English. with the adjective sicraM "heroic, victorious", than with yaosh "for- tune, prosperity".] yakhshtischa, s. (nom. sg. with cha) and a twig. 16, 8. 56, 8. yazaSsha, adv. if. 16, 13. 57, 2. [This is a mistake; it is a verb 2 sg. potent, middle of yaz, "thou shalt worship" ; see note 1 on pag. 57.] yazdi, v. (1 sg. subjunct. middle of yaz "to worship") I pray. 17, 3. 57, 6. yazush, adj. (nom. sg. m.) sublime. 16, 11. 57, 1. yatha, adv. as; so much; as much; just as. 9, 6. 12, 7, 8, 9. 41, 6. 50, 12. 52, 21, 22. 53, 1. 75, 4. 76, 29. yathacha, adv. and thus, 13, 5. 53, 8. yathd, adv. (Gatha form) thus. 12, 5. 52, 20. yathra, adv. where. 13, 3. 53, 6. yathrd, adv. where. 12, 11. 13, 2. 53, 3. 5. yad, relat. pr. which. 11, 12. 52, 12. 76, 29. yayata, v. (3 sg. potent, act. of yat) it may pass. 16, 8. 16, 10. [3 sg. perf. of yat to move, make exertions.] yava^ s. reckoning of a period. 15, 2. 55, 5. [It is either instr. sg. , or nom. pi. ; the latter suits best the sene of the passage where it occurs, yava aetc ahhem zarathustra "these were the periods, o Zoroaster". In the passages of the existing Zand texts is is better taken as an instr. sg. in the sense of an adverb "ever".] yavaecha, s. (dat. sg. of yava "duration") for ever. 17, 6, 57, 9. yavaetdtaecha, adv. and for ever. 17, 6. 57, 9. [The Pahlavi translator takes it as consisting of two words yavae, "always, ever", and tdtaS "going on". Grammatically it is the dat. of an abstract noun yavaetdt "eternity, duration", meaning "for ever, for all time".] yavata, adj. (instr. sg. of yavant "how long", and yavan = yuvan "young") for how long a time; young. 41, 12. 15, 1. 55, 3. yavad, adv. as much. 14, 8. 41, 8, 11. 54, 10. 75, 6, 8. yavahS, s. (gen. sg. of yava grain) of grain. 17, 3. 57, 5. yavdkem, pers. pr. (gen. du. of turn thou) of you two. 3, 9. 46, 33. yavc, s. (instead of yavdi) for all time, eternity. 11, 12. 52, 12. yashtd, s. receiving. 17, 1. 57, 4. [U is a contraction of yas relat. pr., and td dem. pr. ; see note 2 on pag. 57, and also my Gathas I, pag. 132.] yaso, which has come, 16, 12. 57, 3. [The Pahlavi translator derives it from a root yas to which he attributes the meaning "to come" which Zand -English. 113 has no foundation whatsoever. It is a noun, occurring in the com- pound yasd-bereta which is applied to the zaothra i. e. holy-water, and means "taken (not "brought") under prayer, with prayer", yaso stan- ding in this compound for the instr.] yasnemcha, s. (ace. sg. with cha of yasnd) praise. 17, 4. 57, 7. yd, rel. pr. (nom. sg. f. du. m.) who, which. 14, 5, 6. 54, 7. ydkare, s. (nom, sg. n.) the liver. 10, 10. 51, 9. ydtukhta, s. name of a crime, threatening to kill another by sorcery. 34, 3. 73, 10. [a spell, spoken by a sorcerer; ydtu "a sorcerer, and ukhta "spoken".] ydtwmenta, s. a sorcerer. 30, 9. 70, 3. [adj. nom. pi. n., endowed with sorcery, witchcraft.] ydtem, s. (nom. sg. n.) a share, fortune; sorcery. 15, 11. 55, 15, 16. [In the sense of "sorcery" it stands very likely for ydtum which has that meaning.] ydthwam, s. (gen. pi. of ydtu a sorcerer) of sorcerers. 15, 12. 55, 17. ydmeng, adj. all, the whole. 14, 10. 54, 11. [This is a mistake. The rea- ding is very doubtful. Westergaard reads yd meng Yas. 48, 2. whence the quotation is taken. If the reading ydmeng be correct, it would be the accus. pi. of ydma; if yd meng be right, the first is the instr. sg. of the relat. pronoun, and meng a corruption of manahh "mind" ; see my Gathas II, pag. 163.] ydre, s. (nom. sg. m.) a year. 16, 3. 56, 1. [The traditional explanation of this word by "year" which has been followed by all European in- terpreters is hardly correct. If we closely examine such passages as Yas. 1, 9. Yisp. 1, 2. , where the invocation of the ydirya ratavo i. e. the masters of a ydre, is followed by an enumeration of the six Ga- hanbars or seasons, we have all reason to conclude that it means a season, a period of about two months, and not a year; ydre-drdjo during a season.] ydskerestemem, adj. (nom. sg. n. of ydskerestema , superlative of ydsheret "active, energetic") most efficacious. 16, 1. 55, 18. yijaiastish, s. (nom. sg.) name of a measure. 41, 8. 75, 6. yukhta, past. part, of yuj "to join" (nom, pi) joined; strong. 15, 8, 9. 55, 12, 13. yujiti, V, (instead of yujSinti 3 pi. pres. act. of yuj) they are industrious. 15, 8, 55, 12. 114 Zand -English. yfczhem, pers. pi', you. 15, 7. 55, 11. ijushmaMem, pers. pr. (gen. pi.) of you. 3, 9. 15, 7. 46, 33. 55, 11. ye, relat. pr. (nom. sg. m. Gatlia form) -who, which. 13, 6, 7. 53, 10, 13. yczi, conj. if. 77, 28. yMM^ conj. (Ihe same as yezi) if. 16, 10. 56, 11. ychyd, relat. pr. (gen. sg. m., Galha form) that. 14, 7. 54, 9. [Avliose.] yoishto, adv. the less. 15, 4. 55, 7. [The meaning is very doubtful ; hut it is difficult to find out a better one. As hvoishto is its correlate, both may mean "the less, the more"; but it cannot be proved. I take ijt as a contraction of yd ishto "who is wishing, or wished for".] yokhshtciyo, s. (nom. pi. yokhshti means, power). 16, 7. 56, 32. [Te word is not translated in the Pahlavi.] yoghedha, s. (instr. sg.) by joining. 15, 4. 55, 7. yozhda7iahc, s. (gen. sg.) for shaving. 16, 9. 56, 11. [yozhdana "cleaning"; yozhdanahc dura a razor.] yd, relat. pr. (nom. sg. m.) who, which, what. 7, 1, 3, 6. 13, 8. 14, 3. 15, 7. 17, 10. 48, 17, 19, 25. 53, 11, 15. .54, 4, 5. 55, 11. 57, 13. 76, 25. y&i, relat, pr. (nom. pi. m.) who, which. 15, 8. 55, 12. ydo^ relat. pr. (nom. pi. f.) 78, 12. R (r). racrc, adj. generous. 28, 8. 68, 9. raeva, adj. (nom. sg.) splendid. 28, 8. 68, 8. raochahhem, s. light. 28, 10. 68, 11. [adj. ace. sg. m. of raochahha^ raochdo "having light, shining"; the compiler confounded it with the substantive raochahh "light, splendour".] raochaididm-fragatuid, the fourth quarter of the night, when light and dawn commence. 42, 11. 77, 4. [literally, "from the beginning of the lights"; raochahham gen. pi. of raodiaidx light.] raodhad, v. (3 sg. imperf. act. of rudh to grow) he grew up, 28, 8. 68, 10. razo, adj. (nom. sg. m.) decorated. 28, 9. 68, 9. [It stands perhaps for ruza, at the end of compound words, meaning, "arranging, adjusting".] ralufrish, s. (nom. sg. m. instead of ratiifiitisJi , as tlie word is written in the Zand-avasta) satisfaction of the heads of creation by invoking them. 77, 22. [This is a very remarkable word, as it furnishes among many others a very decisive proof of the close connection which the Zand -English. 115 ceremonies and prayer formulas of the Zoroastrian creed have with Ihose of the Brahmans as shown in the Vedas. For ratu is, as to its origin, identical with the Sanscrit ritu "a season", but is used in a far more comprehensive sense, signifying not only the six Gahanbars which correspond to the six seasons of the Hindus, but the parts of the day also, as well as any other regular period, and even any being of the visible and invisible world, under whose, rule a certain class of creatures of a cognate nature are supposed to stand, in wliich sense it is best translated by "head, chief", the seasons under whose influ- ence all beings are, being taken as the principal heads of creation. friti is completely identical with the ^Sanscrit priti. Now at all the so-called Ishtis (i. e. the minor sacrifices, exclusive of the Soma sacri- fices of which they form only part) the Yajamdna i. e. the man in whose favour the sacrifice is brought has to repeat, after the perfor- mance of each of the five Praydjas (see my Aitareya Brahmanam II, pag. 18, note 12,), a mantra in which the words ritu and prl- ndti^ pritah etc. occur. The first is as follows: vasantam ritundm prtnami, sa md pritah prindtu i. e. among the seasons I please the spring; may he, pleased, please me (also)! The same formula is ap- plied only with the change of the name to the other seasons, sisira and hemanta being taken as one; see the Samhitd of the Black- Yajurveda \, 6, 2, 3. (I, pag. 8S9 ed. Cowell). The ritus are re- garded as the deities which occupy the objects of the Prayajas.J rattibya, s. (dat. du. of ratu) for both chiefs. 13, 12. 53, 19. rathwya, adj. (nom. pi. n.) seasonable, in proper manner. 13, 12. 53, 19. — rathwydo, (nom. pi. f.) 9, 2. 50, 9. rafne^ s. (nom. sg. n.) pleasure. 28, 8. 68, 8. rdjim, s. (ace. sg.) a wound. 28, 9. 68, 10. rdzam, adj. (ace. sg. f.) of rdza, arranging. 18, 6. 58, 1. rdna, s. thigh. 11, 3. 51, 15. rdshtem, past. part, of rdz (nom. sg. n.) just. 28, 9. 68, 10. V fvj. va, num. (nom. ace. du. m.) two. 2, 6. 46, 12. vaie, (nom. ace. du. f.) two. 2, 6. 46, 12. vaikayo, s. (nom. sg. m.) a witness. 22, 5. 62, 12. vait6, adj. hidden. 23, 7. 63, 15. [I doubt very much the existeuce of 116 Zand -English. such a word; it appears to be the dat. of the suffix vat, vant, to which some interpreters might have attributed the sense indicated.] vaidhim, s. (nom .sg. n.) knowledge. 23, 1. 63, 6. vairyan, adj. (ace. pi. m.) the Ahuna vairya prayers (see ahunascha), 77, 29. vaibya, (dat. instr. du.) to two, both. 2, 6. 46, 13. vacijo, adj. (nom. sg.) pure. 23, 6. 63, 14. vacdhayama, (1 pi. imperat. act. of the causative of vid "to know") let us invite. 22, 11. 63, 2. vacdhd, v. (3 sg. perf. of vid) he knows. 12, 5. 52, 20. vaSnad, v. (3 sg. imperf. conjunct, of vaSn "to see") he should see. 22, 12. 63, 3. vaem, pers. pr. (nom. pi. of azem 1) we. 22, 11. 63, 2. vaohkhte, v. (instead of aokhtS 3 sg. pers. middle of the root vach "to speak") he speaks. 22, 3. 62, 8. vaakrem, adj. (nom. sg. n.) very brave, or round. 22, 6. 62, 14. vakauvaroish, s. (gen. sg. of vakauvari which stands probably for vakra- vari "a crooked stream, canal") a meandering stream. 22, 9. 62, 19. vakhshahha, s. (instr. sg. of vakhshahh, nom. vakhsho) through salutary speech. 8, 12. 50, 7. vakhshdd, abl. sg. see hu-vakhshdd, 76, 23, 27. vaghdhancm, s. (nom. sg. n.) the head. 7, 4. 10, 1. 12, 8. 48, 22, 23. 50, 23. 52, 23. vahri, s. (nom. sg.) spring. 23, 7. 63, 15. vahhdno, adj. (ncwn. plur. m. of vahhan "being good") good men 23, 7. 63, 14. vahhuindm, (gen. pi. f. of vohu "good") good. 76, 20. vahho, (nom. sg, n. of the comparative of vohu) better. 76, 28. vahham, (ace. sg. f. of vahhd) spinal marrow. 10, 8. 51, 7. vanhdo, adj. (nom. sg. m. of the comparative of vohu good) better, a better man. 9, 5. 50, 12. vacha, s. (instr. sg., or nom. pi. n.) utterance, a word. 8, 5, 11, 12. 22, 7. 49, 17. 50, 5, 7. 62, 16. vacha, num. (instead of dva) and two, either. 2, 10. 17, 5. 46, 19. 57, 18. vachastishtem, s. (aec. sg. n. instead of vachastashtem) according to the sentences, verse lines. 78, 9. vachahim, 43, 4. 78, 4.; see thrivachahim. Zand -English. 117 vachdo, s. (nom. pi.) words. 8, 9, 10. 9, 6, 9. 50, 4, 5, 13, 17. vadhairayosh, s. (gen. sg.) a brook. 22, 9. 62, 18. [The meaning is very doubtful; see note 5 on pag. 62.] vadhagha, s. (nom, sg.) a tyrant, an appellation of Zohak. 22, 12. 63, 3, [Vend. 19, 6. vadhaghano dahhupaitish,] vana, s. (nom. sg. f.) tree, forest. 22, 4. 63, 9, vanaitc, v. (3 sg. pres. subjunct. middle) he will lessen. 22, 4. 62, 9. [3 pres. indie, he lessens, destroys.] vanaSmd, v. (3 pi. potent, act. of van "to slay, destroy") we may slay. 14, 7. 54, 9. vanatdm, s. a diminisher. 12, 4. 62, 10. [pres. part. (gen. pi.) of van "to destroy", meaning "of those who are destroying, of the destroyers".] vanare, adj. or s. (nom. sg. n.) well-informed; a particular animal drag- ging dead bodies. 22, 6. 62, 13. [See note 3 on pag. 62.] vanta, adj. (nom. sg. f.) virtuous, if said of a woman. 4, 10. 47, 15. — vantanam, (gen. pi.) virtuous women. 4, 10. 47, 16. — vantdhva, (loc. pi.) virtuous women. 4, 10. 47, 16. vafra, s. (mstr. sg.) snow. 22, 3. 62, 8. vayo, num. (loc. du. of dva) in both, in two. 2, 8. 46, 15. vayo, s. (nom. sg. m.) dispute, case. 43, 10. 79, 4. [See note 1 on pag. 79.] vaydo, num. (gen. du. of ua, dva "two") of both. 2, 9. 46, 16. vaydoschid, num. (gen. du. of va, dva with chid) of all two. 2, 9. 10, 46. 17, 18. varanava^ s. a fall. 22, 12. 63, 4. varascha, s. (nom. ace. n. with cha) and a board. 13, 11. 53, 18. [See note 2 pagg. 83. 54.] vareina, s. a small bag, in which medicines are put. 23, 1. 63, 4. [See note 1 on pag. 63.] varekahe, s. (gen. sg. m.) of a leaf. 22, 6. 62, 13. varechdo, s. (nom. sg. m.) discerning, a discriminator. 22, 7. 62, 15. varelata, s. surrounding. 23, 5. 63, 12. [3 sg. imperf. middle of varet = Sanscrit vrit "to turn", he turned.] varethra, adj. (instr. sg., or nom. pi. n., instead of verethra) victorious. 22, 7. 62, 16. [s. victory; see my Gathas II, pagg. 105. 106.] varedha, s. fatness. 11, 7. 52, 6. varedhaya, s. growth. 22, 10. 62, 19. [2 sg. imperat. of the causal of varedh "to grow", meaning "make grow".] 118 Zand -English. varemano, s. rule. 12^ 2. 52, 15. [pres. part, middle (nom. sg. m.) of vare "to choose", meaning "being cliosen". It refers to tlie horse ■which is to be presented to a governor, or king.] varcshtahe, 3, 4. 46, 25.; see vanhtahe. vareshyo, s. heroism. 22, 10. 63, 2. [As to the form, it appears to be a part. fut. pass. (nom. sg. m.) of varez "to work" meaning "one who has to work".] varo, s. (nom. sg.) the bosom. 10, 5. 51, 3. varo, s. (nom. sg.) an excavation. 22, 10. 63, 1. varto, past part, or adj. (nom. sg.) beautiful. 23, 5. 63, 12. [The MSS. have varto which is miswritten for varto.] varshtahe, past part, of varch = vrasch "to tear" (gen. sg.) 32, 8. 72, 2. ; see haodlw-varshtafic. varsa, s. (instr. sg., nom. pi.) hair of the head. 6, 7. 58, 10. vavakhdha, v. (3 sg. reduplicated aorist, middle of vach "to speak") said. 23, 6. 63, 14. vavachata, v. he makes. 52, 2. 65, 4. [3 sg. subjunct. aor. of oach "to speak".] vavdstrinam, s. (gen, pi. of vavdstri) an agriculturist. 40, 5. 74, 9. vasd-khshathra?n, s. (ace. sg. f.) attainment of one's desires. 11, 8. 52, 7. [vaso, vasahh desire, wish.] vastarem, s. (nom. ace. sg. n. instead of vastrem) cloth, dress. 76, 30. — ■ vastru; s. (nom. pi. n.) clothes. 22, 1. 62, 6. — vastrdd, abl. sg. a dress. 18, 5. 57, 18. — vastrahe, gen. sg. 6, 9. 48, 13. vasmi, s. desire. 22, 1. 62, 6. [d sg. pres. act. of vds "to wish", 1 wish.] vahishtahe. gen. sg. 14, 1. 54, 1. — vahishtem, adj. (nom. aec. sg. n. of vahishta, superlative of vohu good) be,st. 23, 2. 63, 7. 78, 9. vahmdi, s. (dat. sg.) prayer. 22, 1. 62, 6. [Literally goodness ., being of the same root as vohu "good" instead of vahn, Sanscrit vasu.] — vahmemcha, s. (ace. sg. m. with cha) and prayer. 17, 5. 57, 7. vd, conj. either, or. 12, 5. 61, 6. 52, 20. 47, 4. vditi, s. name of a crime, persuing another with malicious intent. 34, 6. 72, 14. rdl:hsh, s. (nom. sg. f.) voice. 8, 5. 8, 11. 49, 17. 50, 2, 6. vdlthsh-heretibyo, s. bringing, or taking speech. 9, 1. 50, 8. [dat. pi. of heretl "bringing", or "taking", derived from hare, here by means of the sflix ti. It is a Talpurusha compound, meaning "the taking of Zand -English. |j[9 speech (the vdch of the Vedas, Idj in Parsi) at the beginning of ce- remonies. In Gujarati it is called bdj levdvi "the taking of baj" which is done by the repetition of an introductory formula, after which no- thing alien to the prayer which is repeated, or the rite which is per- formed, is allowed to he spoken, or done, before tlie prayer or cere- mony is over, after which the hdj is set fi-ee, which is called bdj chhoddvi, the liberating, dismission of the bdj. Compare the sacri- ficial custom of the Brahmans in this respect, Aitareya Brahraanam 2, 21.; pag. 119 of my translation.] vdchem^ s. (ace. sg. f. of vdch voice, speech; sin. 23, 8. 62, 6. vdteni., s. (nom. sg. n.) air. 22, 8. 62, 7. vdraiti, v. (3 sg. pres. act. of vdr) it should rain. 22, 10. 6,3, 1. [It is a deminutive of vara rain; on the different meanings of this word see my Gathas I, pagg. 190 — 92.] vdrethraghnibyo., adj. (dat. pi. f. of varethraghni) victorious. 9, 1. 50, 8. vdstrayahhva, s. agriculture. 24, 1. 63, 6. [It looks like a loc. pi. of vdstrya, an agriculturist.] viusaUi, s. rising. 22, 5. 62, 11. [loc. sg. of the pres. part, ics "to shine", + vi, meaning "in rising", "when it rises".] vicha, adv. without. 23, 6, 63, 13. vichiddro, s. (nom. sg. m.) a reciter of Gathas. 23, 5. 63, 13. [Either the form, or the meaning which is given here, is incorrect. If the form be correct, the word cannot mean "reciter", as the only root to which it could be traced, would be vach "to speak", and not vich. The original form appears to be vachitdro nom. pi. of vacJntar "a spea- ker, reciter".] vizuta, s. trade. 40, 4. 78, 8. vindad, v. (3 sg. imperf. act. of vind "to obtain") may he obtain. 22, 2. 62, 7. [he obtained.] vitasti, s. (nom. sg.) a span. 22, 2. 41, 1. 62, 8. 74, 17. vidush, part. perf. act. of vid "to know" (nom. sg.) knowing. 22, 2. 62, 7. vidhava, s. (nom. sg. f.) a widow. 5, 3. 47, 20. vidhu^ s. (nom. sg.) a widom. 5, 3. 47, 20. viro, s. (nom. sg. m.) in the compound viro-mazmiho. 16, 3. 56, 1. (in- stead of vtro-mazahho gen. sg. of mazanli greatness) of the value of a male, slave or bride; it is the name of one of the mithras, i. e. promises, contracts; see Vend. 4, 4. 120 Zand -English. vivishddto, past part, (nom. sg. m.) competent, having knowledge. 17, 9. 57, 12. vishdpahS, adj. (gen. sg.) water-poisoning. 76, 29. [literally "having poison water".] vise, V. (3 pi. potent, of vis "to accept") they may accept, 21, 11. 62, 6. [1 sg. pre?, middle, I obey, accept.] viso, s. (gen. sg. of vis, or nom. pi.) an abode. 21, 11. 62, 5. vistc^ adj ugly. 21, 11. 62, 5. vispacha, adj. (nom. pi. n. with cha instead of vispacha) and all. 13, 12. 53. 19. — vispdi, (dat, sg.) for all. 11, 13. 52, 12. — visp6. (nom. sg. m.) all. 11, 11. 52, 11. vi, pers. pr., or adv. you; privation; against, without. 4, 2. 47, 3. vikaichS, s. (gen. sg. of vikaya = vaikaya) of a witness. 43, 7. 48, 7. vichithremchid, adj. (nom. sg.) knowing without being known. 38, 10. [This meaning which is given by the compiler appears to rest on ety- mology; VI was taken in the sense of "without"; chithrem in that of "public, known", and chid in that of "knowing". I prefer to take vichifhrem as "decision", derived from cith with wf, and chid as the well-known enclitic. The word appears to mean "any decision".] vispa, adj. (nom. pi. n.) all. 21, 11. 62, 5. vispe-naemdm, adj. (ace. sg. f.) in all directions. 9, 13. 50, 21. verezyad, pros. part. act. of verez "to work" (nom. sg. n.) taking, labouring. 23, 4. 63, 10. verezyciti, v. (3 sg. pres. act. of verez) he performs. 76, 28. veretka, s. (gen. du.) kidney. 10, 12. 51, 11. vereda, s. (instr. sg. of vered) through an army. 14, 7. 54, 9. veredvo, adj. (nom. sg. m.) smooth. 22, 4. 23, 4. 62, 10. 63, 11. verenavad, adj. getting, following, believing. 23, 3. 63, 8. verenyate, s. premature childbirth. 23, 4. 63, 11. [It appears to be a de- nominative of verena "pregnancy," meaning "she is with child".] vehrkahe, s. (gen. sg. of vehrlca wolf) of a wolf. 22, 5. 62. 12. ve, pers. pr. (ace. dat. gen. pi., Gatha form, of turn "thou") you. 4, 1. 47, 1. [you, to you, of you.] void, s. (nom. sg.) name of an offence, doing injury by terrifying one. 39, 2. 73, 24. voithwa, s. plastering. 23, 3. 63, 9. vostrem, acquiring. 23, 3. 63, 10. Zand-EngUsb. 121 vohuni, s. (nom. sg. f.) blood. 11, 5. 53, 4. v6, pers. pr. (ace, dat. gen. of tUm "thou") you. 3, 10. 13, 3, 33, 3. 47, 1. 53, 6. 62, 9. [you, lo you, of you.J vohugaonem, s. (nom. sg. n.) blacR hair. 6, 8. 48, 12. voM, adj. (nom. sg. n.) good. 23, 2. 63, 7. vathwa, s. a herd. 23, 3. 63, 7. vydkhanam, adj. (gen. pi.) belonging to an assembly. 18, 6. 58, 1. [of assemblies; see note 1 on pag. SB.] bydkhtihava, s. an adorned woman. 5, 4. 47, 21. [loc. pi. of vydkhti.] SH fshj. shaitd, s. (nom, sg. m.) marriage. 18, 12. 58;, 10. shaSto, s. (nom. sg. m.) wealth. 18, 12. 58, 9. shaoshaiti, v. (3 sg. pres, act.) it goes. 19, 4. 59, 3. shdma, s. (nom. pi.) excrements. 11, 2. 51, 15. sMSiti, s. residence. 18, 13. 58, 10, [As to its form, it looks like a verb, 3 sg. pres.J shuas, s. name of a sin, pride. 36, 4. 73, 7. shutasme, s. (loc. sg.) land ready for sowing. 19, 2. 58, 13. [This word is apparently a corruption of khshuistc zemS Vend. 2, 31. which is ren- dered in Pahlavi ^Uj J-\^;*(5 shosdr damtk; in my Pahlavi-Persian Vendidad it is explained by ab zamtn "water of the earth", which can in our passage only be understood as "irrigation". The meaning is in the main correct, as the sentence khsMistS zemS vtshdvaySintS can only be translated "they make (the earth) go asunder (by treading, and other operations) in a field which has been irrigated". The. Pah- lavi translation takes khshuiste and zemc as two accusatives depending on the verb vishdvayeinti, which is rendered by ^)U))^iii3 -mu hend sdtiintnand "they make go" Cbend is explained in the Persian translation by he, not by bij. The sense according to the Pahlavi translation is: "they make the water flow through the field i. e. they irrigate it". The translator identified khshuiste witli khshudra "semen virile" which is rendered by shosdr, and attributed to it the meaning of "water". This is a mistake; but both words are of the same root khshud, or khshvid "to move, flow".] shudhem, s. (ace. sg. m.) hunger. 19, 3. 59, 1. 16 122 Zand -English. shustem, past. part. (nom. aec. sg. n.) melted* 19, 3. 58, 13. [The root is shud, khshud, Skr. kshud which has the meanings "to bruise", and "to move, flow".] shenem^ s. (nom. sg. n.) sword; pot. 19, 3. 59, 1. shoithro, s. (nom. sg. m.) a country. 18, 10. 58, 7, shtachad, pres. part. act. in the compound gdthwo - shtachad , repeating. 31, 4. 70, 13. [See gdthwd-shtachad.] shhyaothananam, s. (gen, pi. of shkyaothand "works") of works. 77, 30. — shkyaothanem, (nom sg. n.) work. 76, 38. shydto, s. (nom. sg. m.) ease. 18, 12. 58, 10. S fsj. salts, V. (3 sg. potent, act.) he should wish, may wish, desire 35, 9. 66, 3. [3 sg. pres. middle of si "to lie down.".] saidhS, s. contentment. 25, 9. 66, 2. saS, s. (nom. sg.) an orphan. 5, 7. 47, 34. sakhti, s. (nom. sg.) decaying. 36, 3. 66, 7. sahhad, v. (3 sg. imperf. act. of sahh to say, speak) he said. 36, 7. 66, 15. sdhhem, s. (ace. sg.) a word 8, 6, 8. 36, 7. 49, 18. 50, 3. 66, 14. — sahho, (nom. sg. m.) word. 8, 9. 50, 3. sachaiti, with pairi^ v. (3 sg. pres. act.) it lasts. 76, 33. 77, 26. sadayad, v. (3 sg. imperf. act. of sad) he wishes. 26, 5. 66, 11. [he made to happen, to cause; see my Gathas 11, pag. 209.] saredha, s. a year. 17, 3. 57, 6. sastish, in the compound dush-sastish, s. (nom. sg.) teaching. 37, 4. 67, 7. sdsndo, s. (ace, pi.) teachings. 9, 9. 50, 18. sidhiad, v, (3 sg, imperf. act. of sidh == sad) he wishes. 36, 1. 66, 4. [It is apparently only miswritten for sadhayad.] sukem, s. (ace, sg. m. instead of sukem) looking. 25, 10. 66, 3. [faculty of seeing.] sucha, s. a looker-on. 25, 9. 66, 2. [burning.] sura, s. skin of a living man. 6, 9. 48, 13. surahc^ adj. (gen, sg. instead of sHraM) victorious. 16, 7. 56, 7, suram, adj, qualifying usham (ace. sg. f.) 43, 10. 77, 3.; see ushdm. sushi, s. (nom. du.) lungs. 10, 10. 51, 9. surdo, adj. (nom. ace. pi. f. of sHra) heroic. 26, 8. 66, 15. Zand -English. 123 sevishta, adj. one who desires a profit. 25, 10. 66, 3. [This meaning rests entirely on a preposterous etymology of the word; sev was identified with Slid "profit", and ishta taken in the sense of "desiring". It is the superlative of a seva = sdva "advantage, profit", meaning "most useful, advantageous".] sdohha, s. a measure, a number. 26, 5. 66, 10. skaptem, adj. (nom. sg. n.) wonderful. 26, 5. 66, 11. schindaiad, s. a break. 26, 1. 66, 4. [v. 3 sg. imperf. of the causal of schind "to cut", he cut.] stakhto, past part. (nom. sg. m.) obstinate. 26, 4. 66, 8. stakhro, adj. (nom. sg. m.) terrible. 26, 4. 66, 8. slaia, past part, of std "to stand", standing. 26, 3. 66, 7. stdram, s. (gen. pi. of star "a star") of stars. 12, 8. 52, 32. stuiti, s. (nom. sg.) praise. 91, 1. 58, 11. stenhya, s. anger, quarrel, hatred. 26, 4. 66, 9. [As to the form it is a dat. instr. du.] stoish^ s. (gen. sg. of sti world, creation) of creation. 40, 8. 74, 11. stri, s. (nom. sg. f.) a female. 26, 1. 66, 5. strtm, (ace. sg.) a woman. 5, 4. 47, 22. sndto, past. part, of snd "to wash" (nom. sg. m.) washed. 26, 6. 6^, 12. sndvare, s. (nom. sg. n.) a bow-string. 26, 6. 66, 12. snus, V. (3 sg. potent.) he may benefit. 26, 6. 66, 13. [It is no verb but a noun of snu "to flow". The compiler derived it from su "to be useful".] spakhshtim, s. (ace. sg.) a protector. 26, 1. 66, 5. sparhha, s. (nom. pi.) gums of the teeth. 8, 4, 49, 15. spentd-mainyiicha, 78, 8.; see mamyu. spereza, s. the spleen. 10, 11. 51, 10. sraoni, s, (nom. sg.) buttocks. 10, 12. 51, 12. sraoni-masdo, adj. (nom. pi. as large as a sraoni). 39, 7. 74, 3, [See note 1 on pag. 74.] sraoshem, s. (ace. sg. m. of sraosha) Serosh, the angel presiding over the divine worship. 9, 4. 50, 10. sraghrem, adj. (nom. sg. n.) highest, 20, 10. 61, 5. sravad, pres. part, of sru "to hear" (nom. sg.) sung. 26, 6. 66, 12. [hearing.] srdvaymi, v. (3 sg. pres. act. of the causal of sru) he repeats. 78, 9. •[24 Zand -English. srdvayoid, v. (3 sg. potent, act. of the causal) he may repeat. 78, 12. srita, past part, of sri, made over. 26, 8. 66, 16. srira, adj. (nom. sg. f.) well-disposed. 8, 6. 50, 1. — srirem. (ace. sg. m., or n.) 9, 3. 50, 10. srirao, (nom. sg.) one having a good sight. 26, 2. 66, 6. [nom. ace. pi. f. of srira fortunate, happy.j sruta, past part, of sru, famous. 26, 2. 66, 6. srunaoiti, v. (3 sg. pres. act. of sru "to hear") he hears 26, 7. 66, 14. srvato, s. a fine. 26, 3. 66, 7, [The word looks like a gen. sg. pres. part. of sru "to hear".] svo, s. (nom. sg. m.) benefit. 25, 10. 66, 3. H(TiJ. haita, adj. public. 32, 1. 71, 11. haiti, V. (3 sg, pres.) it is. 32, 1. 71, 12. [This is a mistake; the com- piler has taken the Pahlavi ^ii ait, hait, "it is" for a Zand word.] haithi, s. (nom. sg.) public-spiritedness. 32, 1. 71, 12. haithim, adj. (ace. sg. n. used as an adverb) in public, publicly. 12, 6. 52, 20. haithem-vuchdo s. (nom. pi.) plain words. 8, 9. 50, 4. haena, s. (nom. sg. f.) an army. 32, 4. 71, 15. haoio, adj. (nom. sg. m.) left 9, 11. 50, 19. haosravahhem, s. (nom. ace. sg. n.) comfort. 11, 10. 52, 9. — haosra- vanhS, s. (loc. sg.) royalty 31, 10. 71, 9. [It is derived from husra- vanh which is the proper name of one of the most celebrated kings of the Kayanian dynasty, of Kavi Husrava.] hakad, adv. at once. 3, 2. 46, 23. hahered, adv. at once. 2, 11. 46, 21. hakha, s. (nom. sg. m.) a friend. 31, 10. 71, 10. hakhem, s. (nom. sg. n.) sole of the foot. 11, 4. 52, 3. hakhta, s. (nom. pi.) the sexual parts. 10, 12. 51, 12. hanhdma^ s. (nom. pi.) joints of the body. 11, 6. 52, 6. hahhuharenS, s. (nom. du.) jaws, jawbones. 10, 1. 50, 22. hacha, prep. from. 76, 20, 23. 77, 22, 25. hachaitS, v. (3 sg. pres. middle of hack "to follow") is followed, accom- panied. 13, 1. 53, 4. hazd, s. (nom. sg. n.) wronged. 39, 3. 73, 25. [violence.] Zand -English. 125 hankdraySmi, v. (1 sg. pres. act. of the causal of hankare) I accomplish, I perform a ceremony. 32, 5. 71, 16. [This is the only correct in- terpretation; the meaning "I proclaim" which is given to it by some modern Zendists in Europe, is incorrect and does not show much ac- quaintance with sacrificial customs, the tradition and the meaning of fee word in the Iranian languages; see my Gathas II, pagg. 99. 100.] handdta, past part, of da (nom. pi. n.) similary gifted. 33,4. 71, 15. [the continuous parts of a prayer.] handerekhti, s. (nom. sg.) name of a crime, secretly ruining another per- son. 34, 8. 72, 16. hadha, prep. with. 3, 1. 32, 1. 46, 21. 71, 10. hadhahhro, s. (nom. sg. m.) the end. 32, 5. 6. 71, 16, 17. hana, s. (nom. sg. f.) an aged person. 5, 8. 48, 1. hapta, num. seven. 18, 7. 58, 3. haptahhum, s. (nom. sg. n.) a seventh part. 1, 8. 45, 13. hapsnai-apno-khavo, s. (nom. sg. m.) a bigamist. 5, 6. 47,. 23. hama, s. (instr. sg.) in summer.- 38, 6. 76, 24. 77, 27. hareta, s. (nom. sg.) a chief. 3, 10. 71, 9. havahhem, s. (ace. sg. n.) freedom from death. 11, 10. 52, 10. hdthrem, s. (nom. sg. n.) a measure of length. 51, 10. 43, 1, 4. 75, 8. 73, 1, 4. Mkush, adj. (nom. sg. m.) dry. 32, 3. 71, 14. [instead of hishku.] hikhshad, v. (3 sg. pres.) he rises. 32, 3. 71, 13. [3 sg. aor. act. of hinch to sprinkle.] hichiid, s, (nom. sg. f.) purity. 32, 2. 71, 17. hizva, s. (nom. sg. f.) tongue. 8, 5. 49, 17. Mnchad, v. (3 sg. imperf. of hinch "to sprinkle") he sprinkled. 32, 3. 71, 14. hito, past part. (nom. sg. m.) ease. 8, 7. 50, 1. hid, (for hadha) adv. together. 3, 1. 46, 21. Mm, an enclitic pronoun, it, him. 76, 29. hukerefsh, adj. (nom. sg. m.) well-formed. 6, 2. 48, 6. hugaonem. s. (nom. sg. n.) hair of the body. 6, 6. 48, 10. hutarest, adv. beyond all sides. 6, 4. 48, 9. huldshto, past part. (nom. sg. m.) well-made in stature. 6, 1. 48, 5. huraodho, adj. (nom. sg. m.) beautiful. 6, 1. 48, 5. huvirdm, adj. (ace. sg. f.) good-looking. 5, 10. 48, 3. 126 Zand-EngUsh. hu-frdshmd-dditec '), s. dal. sg. to sunset. 77, 25. — hufrdshmo-dditim, ace. sg. tUe first quarter of the night, sunset, and the time following it. 72, 7. 76, 6. — hu-frdshmo-dditim, ace. sg. 76, 26. — hu-frdshmo- dditoid, abl. sg. 76, 23. 77, 28. [All the passages of the existing Zand texts in which the word occurs confirm the correctness of this interpretation. In the Aban Yasht Yt. 5, 91. the time of the day du- ring which alone Ardvi sura andhita^ the celestial water, can be worshipped, and water for sacrificial purposes be taken from her, is stated to be hacha huvakhshdd a hU-frdshmoddtoid which can only mean "from sunrise to sunset", as Anahita is not allowed to be wor- shipped after the night has set in, or before the sun has risen, nor 1) In addition to the two passages quoted from the Neringistan (see pagg. 76 — 78) regarding the meaning of this word I have to mention a third one which is apparently incorrect, and seems to have given rise to the misunderstanding of the word by some modern Desturs. On Fol. 77, a of my MS. it is read : &> )>*»^^^ ))ii ))^** ))'^ Me) ))^** & {OC^(^J0^^ . |WJ^ . -^G-uw (Question.) "From which (time) in the AiwisrAthrem Gih (lasting from sunset to midnight) begins the satisfaction of the ratus (heads of creation)? (Answer) It lasts from Hiivakhsha to Fr{ishm6d&iti, to midnight; in summer and winter it is the same". The Pahlavi commentary has: it lasts from HilfrJishm6dat to the middle of the night. Hilvakhsh^d is evidently a clerical error, as it does not give any sense. It is to be read: hAfrkshm6diit6id, and vakhshSld is to be struck out altogether, as the Pahlavi does. If the reading were correct we should have to take htlvakhsha in the sense of "sunset" which contradicts the use of the word in all other passages, and its etymology; only in that case, hvlfrashm6daiti could mean, "midnight" as it has been interpreted by some Desturs. The use of the word in the Zand-avestSi does, however, leave no doubt whatsoever about its real sense in this glossary (pagg. 42. 76) and the two passages which have been already adduced from the Neringist^n. Zand -English. 127 water to be consecrated (see the note on pag. 77). To consecrate water pascha M-frashmodditim i. e. after sunset, is regarded as a custom of the Devaworshippers, not to be imitated by the Zoroastrians (Yt. 8, 94.). Sraosha, th guardian angel of the religion commences to fight against the Devas (who injure and disturb the good creation pascha M-frdshmoddittm Vend. 7, 58.) and to protect the good crea- tion pascha hiifrashmodaitim i. e. after sunset (Yas. 87, 10. 16.); for the work of Serosh begins at once after sunset, and lasts until the light appears again ; on which account the pious Parsis pray to him when the night is setting in, as I have witnessed many times. Mithra touches both ends of the earth, i. e. the horizon, pascha hiifrdshmd- ddittm (Yt. 10, 98.) after the sun has set having passed over the earth in her breadth, in which position he remains until he rises again, protecting the creatures against the attacks of Aharman which are only made at night. Tliis exposition in connection with the other proofs will be sufficient I think to refute for ever the interpretation so pertinaciously persisted in by Prof. Spiegel that the word means "sunrise, or daybreak".] hii-vakhshdd, s. abl. sg. from sunrise. 76, 23, 26. hordcha, adj. (inst. sg. of hora) and this side. 6, 3. 48, 8. [It is an ad- verbial expression.] hvare, s. (nom. sg. n.) the sun. 13, 3. 53, 5. hvoishtd, adj. (nom. sg. m.) the more. 15, 5. 55, 8.; see yoishto. hvdm, pr, (ace. sg. f. of hva) self. 33, 3. 71, 13. Additions')- aethrapaitish, and hdvishta. As regards the etymology of this very com- mon word, by which the lowest grade of the clerical order is under- stood now-a-days, it is a compound of acthra and paitish meaning "the master", lord of an acthra (compare nmdnd-paitish "master of the house"), aethra itself occurs never in the Zand-avesta, but an adjectival form of it, acthrya , is found in several places, Yas. 26, 7. 8. 68, 12. West. Yt. 10, 116. 119. The Pahlavi translation renders it by 1) All the following remarks have been added by me. M. H. 128 Zand -English. )^**)^O0)'0* which is read by the Desturs dMshtdn and hdveshtdn, and explained as shdgirddn i. e. pupils, and as heh-dtn i. e. laymen. In my Pahlavi Persian Yasna it is once (26, 7.) translated by zoti i. e. the zota at the Izeshne ceremony. The reading hdveshtdn is the only correct one as we find this very word several times in the Zand texts in the form hdvishta Yas. 68, 12. Yt. 10, 116. Unfortunately the iden- tity of both words, Zand hdvishta, and Pahlavi hdveshtdn which lies at hand, appears to have escaped the Pahlavi translators; for in Yas. 68, 12. hdvishta is rendered by ytt^Ji^vu which is read hdrmgan (more correct is hamydgdn; it stands perhaps for hamsdyakdn "neigh- bours") and interpreted as "companions" (Persian hamydz) only on account of its being joined to hasham which they wrongly identify with hakha "friend". The real sense of hdvishta can be easily as- certained from the use of the word in Pahlavi, and its etymology. The proper meaning of hdvesht is "a layman", and stands thus always in opposition to acthrya, or dthrava wliich terms are only applicable to the priestly order. Thus the Parsis distinguish two kinds of Penom fpaiti-ddna the cloth with which the mouth is covered when cere- monies are performed) , paddm i harbadi , the Penom of Herbads, (acthrapaiti), and paddm i hdveshti, the Penom of laymen ; for the laymen wear the Penom when they make Abdn Nydyish, Atesh Nydyish, Patet etc. by simply holding up their Sadra, or the sleeves towards the mouth '). Etymologically it can be only traced to hu "to extract the Homa juice, to perform the Homa ceremony", or rather to its causal hdvay "to make another perform the Homa ceremony"; as it has the superlative suffix ishta (compare vdzishta from vaz) the word means "one who gets performed many Homa ceremonies" i. e. very pious. As the performers must be priests, the hdvishta 1) Ttiese two kinds of Penom are hinted at Vend. 18, L paitid4.nem ainim baraiti which is translated in Pahlavi AJi jut^^ -^tsii P^dJim zakM bared "he wears the other Penom", that is the Penom only to he worn by the priests who have taken their orders, and not the common one which the laymen are per- mitted, or even enjoined to wear. The European interpreters have not nnderstood the real sense of the passage, as they have omitted the word ainim which is essential. Zand- English. 129 who is always distinguished from them is the Yajamdna_ (to use a Brahmanical term) i. e. the man for whose benefit the ceremony is performed, who can be only a layman, as the Zoroastrian priests re- quire no assistance when performing a ceremony. As all those who stand under the spiritual guidance of the priests are regarded as pu- pils who are to be instructed by them in the principles of religion, it was taken by some in the sense of "pupil". — According to this in- vestigation the translation of a^thrya by hdvesht must rest on some misconception. Very likely the interpreters were lead to this explana- nation by the constant connection of aethrya with aethrapaiti; they probably thought, if the aethrapaiti is the master, then the aHhryas are his pupils. But what is the real meaning of aethrya ? Simply "one who belongs to, or has an aethra'\ acthra itself must mean "a fire place", as it can be only derived from idh "to burn" ; compare Greek at^w, "to burn", ai^Qa, "a clear sky". It was in all probability the name of the places where the sacred fires were kept and which were spread all over Persia ; the word nvQsiov which the Greek writers apply to them, may be only a translation of it. The acthrapaitish is thus the master, or superintendent of such a fireplace, the aethryas are the priests subordinate to him , or the servants, or other people, belonging to such a place. That aethrya cannot mean "pupils" (if it had this meaning, it could be only a derived one) may be gathered from the compound sato-aethryo Yt. 13, 97. where it is said of ^hum-stut, yd paoiryo sato-aethryd frakhshtata paiti dya zemd, which cannot be translated "who first appeared with a laundred pupils on this earth" ')j as it would be against all common sense to suppose that the only remarkable fact known of Ahumslut was, that he had for the first time a hundred pupils on this earth. Such an insignificant fact (great teachers in the Orient do not count their pupils by hundreds, but by thousands, and ten of thousands) , nobody would have thought worth commemorating. The slatement that he was "the first sato-aethryo''' indicates that satd-a^hryd must be a title of high honour which but few did obtain. If we take it in the sense of "one who has a hundred fireplaces", i. e. one who has established a hundred places 1) This translation is actually to be found, among a hundred other absurdities, in the so-called Old-Bactrian Dictionary by Justi. ^^ 130 Zand -English. of worship, or kindled a hundred sacred fires, then we liave a fact which really deserved to be handed down "to posteritj'. The Sanscrit term sa- takratu "one who has performed a hundred sacrifices" (generallj^ an epithet of Indra) may be best compared; the translation proposed by some modern Sanscritists "one who has a hundred intellects", is a mere guess. pairishtem. The etymology of this word offers some difflculty. There are three possible ways of explaining il, by deriving it from pairish "round about" (see the index), or from the root ish "to wish", or "to come" with pairi, or from pairi-shta "standing about". The traditional explanation is p^3.3a) o^^p jjgj pavan roshnt naktrit "inspected as regards its Hghting" i. e. its fitness for feeding the sacred fire with it. This inspection must be undertaken just before the piece of wood is thrown into the fire, to see wliether there is nothing on it what is tech- nically styled nasd i. e. any impurity, such as hair, dirt etc. According to the Pahlavi, the term does not mean "dry", as has been supposed, as the Pahlavi a-^^ Jmshk "dry" never corresponds to pairishia. The derivation from pairi-shta the original meaning of which seems to be "stale, without vigour", is applicable to the term pairishtu-khshudra "whose sperm is without vitality". But it is very doubtful whether it can be applied to aesma "wood", as it would mean in that case only "what has been standing about, i. e. dry", which is clearly not in accordance with the views of the Pahlavi translators Besides, the compound dahmo- pairishta ') Yas. 65, 10. (it is used of the zaothrdo "the sacrificial water"), which is translated by dahdmdnu-nakiritu digli pavmi sanddr ddsht yekavtmunet (i. e. in- spected by a dahman wlio is kept as a chief), does not fovour this view. The derivation from ish + pairi is, in the two last cases the most 1) In tlie "Old-BactrJan Dictionary", the term is explained "sifted with prayers" wliich is sheer nonsense! How can waters be "sifted"? dahma does uot mean "prayer" (see the index), as has heen supposed by Professor Benfey, which opinion has been copied hy the hasty, uncritical and fantastical compiler of the said Dictio- nary. The term simply means "inspected, or kept by a pious man" -whereby prin cipaljy a prioft witli unimpaired magical powers is to he under itood. Zand-English. 131 likely; but it is difficult to determine in wtiat sense the root ish ■which has several meanings is to be taken. I prefer the signification "to search", which can mean in connection -with pari "to examine". The most suitable etymology would be afforded by iksh "to look", pariJcsh "to examine"; but I have not yet found sure traces of this root in the Zand, if it be not pairi-ish itself. Errata. page 2, lin. 13 for Pronouns, read, Genders and numbers of dva, va "two". Some adverbs. 5 5 — ■ 14 — khasuro — 20 — pddiranshosav read qasuro — pddirdnshosar 6 7 8 — 24 - ,)0f(^ — 16 — kharochithrem — 17 — khtemchid — qardchithrem — qtemchid 9 — 23 uyXM^y ratubya . ahubya — vanaemd — dtare 13 14 21 — 23 — _»»jjj>o»-" ahubya — 14 — va7idSmd — 14 at are 22 — 21 — ijJJOr 29 29 - 4 - ^i^Jiiiy — 11 — jQ«3)jjiii> 31 38 — 22 u^7po* — 18 — ddsiined — ddsuhahna 31 72 dodzdah chasiin deh chasun — 33 — Zand and no old Persian words, read, no Zand, but old Persian words !2 Zand - English. pag. 76 lin. 6 for khsafa read khshafa — 77 — 3 — osahMn — oshahin — 78 — 6 — this — thus - 81 — 10 — n — - *;* — 87 — 32 — ubddena — ubdaSna — 92 — 1 — 7 — 70 — 92 - 17 after 7. insert 69, 2. — 93 — 20 for 14 ■ read 17 — 93 — 30 — 39. 40. — 37. 38. — 96 — 14 — I . — and I — 100 — 2 — same — some — 102 — 25 — 60 — 40 — 104 — 14 — aggravating — aggravated — lOS — 6 — 8 — 18 — 108 — 27 — 5, 25. — 52, 5. - 110 — 24 — 58 — 25 — 113 — 28 — all — every — lis — 18 — prmdmi, prtndtu — prindmi, — 117 — 11 — 12 — 22 — 118 — 14 — 58 — 48 — 118 — 17 — 52 — 25 — 119 — 33 — widom — -widow — 123 — 14 — 91 — 19 — 125 — 18— 3 — 31 — 125 — 20 - 51 — 41 — 126 — 1 — liu — M — 127 — 7 — frash — frdsh. 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