Zurvanica I Author(s): R. C. Zaehner Source: Bulletin of the School of Oriental Studies, University of London, Vol. 9, No. 2 (1938), pp. 303-320 Published by: Cambridge University Press on behalf of the School of Oriental and African Studies Stable URL: http://www.jstor.org/stable/608337 Accessed: 17-06-2016 16:42 UTC Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://about.jstor.org/terms JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org. School of Oriental and African Studies, Cambridge University Press are collaborating with JSTOR to digitize, preserve and extend access to Bulletin of the School of Oriental Studies, University of London This content downloaded from 131.172.36.29 on Fri, 17 Jun 2016 16:42:57 UTC All use subject to http://about.jstor.org/terms Zurvanica I By R. C. ZAEHNER T HE present article is intended to be the first of a series devoted to the " Zervanite question ". It seemed desirable that before embarking on the uncertain seas of speculation, the author should publish a transliterated text and translation of the more important passages in the Pahlavi and kindred literature which might be found to bear upon this problem. The present article contains two excerpts from the DMnkart, and a short passage from the Persian Rivdyats of the greatest interest. It is hoped that the first chapter of Zdtspram will appear in the next number of the Bulletin. The notes in this and the next article will be confined, so far as possible, to matters of philology: discussion of the problem itself must be deferred till the linguistic difficulties have been adequately dealt with. I. DkM., p. 203, 1. 16 'Apar *4 a8vanak aflzar i frazanak brinkar datar Ohrmazd 'pat kanarakamand zamdn '5 4 a8vanak kuniinik 'api5 kart, 'hat nikai i vah-den. 'Et 4 a/zar *i frazinak brinkar datar Ohrmazd 'pat kandrakbmand zamdn '5 4 a8vanak kuniingardn baXt, 2 i (a) hu-ih nrbk 'pat ravakih 5 i apzan i pat-ig hu-ik-kar 'i-san 'pat nerak, 'ut 2 dugih narak 'pat *szjin akarih i (pat-i)> dusik-kar 'i-San 'pat zor, 'yaon 'hand hangartik i visp rd88niin kar i 'andar zamanak i 6 hazangrb(k)zam, kanara- kamand zaman pat-ii va'tan vartitan 'ut paStakik (b) brahm i f/lam 'had kunign 'tak frazam i get~h. 10 'Ut-as evak asranih brahm, 'veh ap65ak ra6Snignikih 'kU 'ka8 Spandk M nak zay, 'X 'xVS Xvatih dSisin, pat-is 'baxt *'ha&-ic 'XVse baziin 'pat kandrakamand (zamn)>, 'ka8 fraizm-parazih 'i-8 'apar apigatik, bavandak vanitqrih 'ut afsiSenitarih i 'had 'XV~s dam. 'En brahm 'Xvanihet Spanak-Mn6nkih-ic Ohrmazd 'vXvB Xvatih 'i-g 'hast 15 patmak 'ut-a (c) spak, 'ut 'andar apartar mnnakan matiyan 'pat Vahuman 'ut Mansraspand. 'Ut 'andar balist-vdziinan *ra6Snak (i> Xvap rSgnan bayan; 'andar vaxSikan 'pat ravakih i ruvan 'andar * in the text denotes a slight emendation; in the notes an unattested form of a word. t denotes that the author knows no parallel in Phl. to his reading of a word. This content downloaded from 131.172.36.29 on Fri, 17 Jun 2016 16:42:57 UTC All use subject to http://about.jstor.org/terms 304 R. C. ZAEHNER- 'martam tan; 'andar hunardn 'pat Xrat; 'andar barisnZn 'pat Erih 20 'ut xVarsandih; 'andar xeman 'pat 'han i(d) asn6tak manivn, 'han i (e) arivuXt gg3ivn ; *andar gatah disakan 'pat 'mart i ahrav; 'andar peiakan 'pat asranan ; <'andar) patan 'pat 'av? 'k gt~hagn apartom aXV 'ut rat: 'ut 'andar patmakan 'pat 'han i r5sn 'ut spat patmScan : 'ut 'andar hukaran 'pat 'vah vaxsgnitan, 'vattar zatan. 25 Evak sastarih brahm, 'vattar apaEak ra6Snignih 'k? 'ka3 ['tak] Ganaik Men6k zay, 'X 'Xve Xvatih d5Siin, 'k? agiv 'baXt 'pat zaman 'ha6 brinkar ri3Enak *baiivn, aplsiSihign, avin-frazamih i Ganak MWn6k i do6itar i ham zap. 'En brahm 'XVanihRt Ganak M n6k XVatih 'i-s 'hast *patm6k; 'ut-as vkafttar virastakih 'andar *Mazan 'dgvan 30 'pat Ak6man, 'han i 'vattar dav; 'andar bayan-baXtarih appurtaran 'k? 'hand apadtaran, 'pat 'han i apaXtar i star-6gmur Kgvan 'Xvanand ; 'ut-av denik 'nam dfir-pityarak: 'andar ah6kan 'pat dusakasih; 'ut 'andar barivnan 'pat anirih 'ut axvarsandih; 'ut 'andar ['andar] xgman 'pat 'han i (f) Wdavan maniin, 'han i mit6Xt g68isn; ('andar> 35 gRtah desakan 'pat druvand mar; <('andar> paiak pityarakan 'pat sastarih; 'ut 'andar *patih pityarakan 'pat 'av? i duvdan 'ut d6saxvik[an]; 'ut 'andar patmakan 'pat 'han i (9) thfrak-gbn patm5aan; 'ut 'andar dulkarin 'pat 'vWh zatan, 'vattar vaxvgnitan. 'Ut vak artagtarih brahm, 'vah gumecak rdSGnitarih [i] 'k? 40 'ka8 hangartik i XVap rdaSnitarih aSyarih asranih hudanakih zahak amdvandih 'ut virastarih 'ut vinartarih i datastan, ayap-nitar i '5 katar-ic-8 'han i '6 mas-dastastanih Xgm, dahin sfitih a~yar, 'k afiv 'baxt 'pat zaman 'had brinkar r6dSnak bavian '6 'XVS frazam-sfitih, hambunih i Vay (i> 'apar 'andar 'har 2 'tak frazam patiyruftar i ham 45 zy : 'ut '?n brahm aparkar Vay XVatih patmak; 'ut-a matiyan 'andar yazdan mahmanih 'pat Vay i manak[ih] i (h) Ras-ik 'nam, 'Xvat 'hast Spihr 'ut Spdhr (?) -ic 'Xvanihat, 'apar-i5 takik vat 'ut (0 M3.q -i' 'martim; 'ut 'andar hunaran 'apar takikih 'han i 'martin, ham () marttaiakih; 'ut 'andar barisnan 'pat (') .I 50 ditastanikih; 'ut 'andar xeman 'pat kFmak i frarbn 'ut 'han i mas- dastastaniha kdr; 'ut 'andar gatah dasakan 'pat 'han i takik 'ut arvand tan; 'ut 'andar pagakan 'pat artHtaran; 'ut 'andar patan 'pat arvand spihpat; 'ut 'andar patmakan 'pat 'han i suxr 'ut (1) *'ap-gan patma6an 'k 'pat harvist pisign pesit 'est?t, 'pat sam 55 'ut 'zarr 'ut (m) karkshan 'ut 'han-it i 'b% *tapak yakand; 'ut 'andar karan 'pat mas-datastanih i Xl m, dahivn zatan 'ut vaXgnitan i 'har 2 'vah 'ut 'vattar, This content downloaded from 131.172.36.29 on Fri, 17 Jun 2016 16:42:57 UTC All use subject to http://about.jstor.org/terms ZURVANICA I. 305 Evak Xvat-d6sakih, 'vattar gumM'ak ra8?nivnih 'k 'ka8 hangartik i du'-ra8?nitarih, ham (N) kravan sdstarih duiakdsih hamastar [i hamistar i] ra68nitarih apassa'akih 'ut ana8venih 'ut 'hist (p) -Sk.. -Ih 60 'ut *aprastakih, (0) bratarat-davivnih 'ut andatih 'ut ahramakih-iv (q) riyahr (?), 'k afii baxt 'pat kanarakamand zaman [bratar5t] 'hat brinkar ra68nak ba'iin '5 'Xks fraiamih-sfitih, C5rih i 'har kamik kuniingar 'kI apay~t pat-i : 'ut 'En brahm Varan drui xvatih; 'ut-ag Skafttar grayastakih 'andar 'd~van ['ku apaylt] 'apar *XrvidruS 65 ERm; 'ut 'andar bayan-baXtarih appurtaran 'pat apaxtar 'i-v star- M5mur *Vahram 'Xvanend, 'ut-av dinik 'nam (r) ay-agt; 'andar ahakan 'pat XVat-dasakih; 'ut 'andar barignan 'pat andyapih 'ut (8) ahitih ; 'ut ('andar) xgman 'pat 'hdn i aparan kamak, 'han i Xvat- da5akih dan 'ut 'han i frazam [i] vi5p kr ; 'ut 'andar gUtah dasakan 70 'pat Xvat-d5sakan 'ut aparin-st~i maran; 'andar pasak hamistaran 'pat ahram6kan; 'andar *patih pityarakan 'pat 'han i anaXv 'ut arat zat-dastafar anar; 'ut 'andar patmakan 'pat 'han i Xvat- dbSakiha brahmak. Translation Of the four kinds of instrument instituted through Limited Time by the wise, decisive creator, Ohrmazd, for the four kinds of agent; (an extract) from the " Exegesis of Religion ". This concerns the four instruments ordained through Limited Time by the wise, decisive creator, Ohrmazd, for the four kinds of agent: 5 Two are powers of good, and through these powers arises good action for increasing progress; two are powers of evil, and through these forces arises evil action for decay and ineffectiveness. For these comprise all adjustment and action within the period of the six millennia: through them Limited Time turns and revolves, and from to their action the mode of the times is revealed even to the end of the world. One is the robe of Priesthood, the ordering of good in its pure state, which, being the weapon of the Bounteous Spirit, was chosen by him as his selfhood, and bestowed upon him by his own dispensation through 15 Limited Time to insure his final victory over the Adversary, the utter defeat of this last and the expulsion of him from his own creation. This robe is called " Bounteous-Spirit-ness ", the very selfhood of Ohrmazd, his garment and his brilliance: among the higher spirits it is chiefly with Vahuman and Mansraspand. Among those whose course is on This content downloaded from 131.172.36.29 on Fri, 17 Jun 2016 16:42:57 UTC All use subject to http://about.jstor.org/terms 306 R. c. ZAEHNER- high it controls the good and godly luminaries ; among spiritual beings it is in the progress of the soul in the body of man; among virtues in wisdom; among modes of conduct in good behaviour and content- ment; among characters in noble thought and the rightly spoken 25 word; among material phenomena in the holy man; among the castes in the Priests; among rulers in the highest worldly lord and judge; among garments with the shining white garment; among good deeds in the furtherance of good and the striking down of evil. One is the robe of Tyranny, the ordering of evil in its pure state 30 which, being the weapon of the Destructive Spirit, was chosen by him as his own selfhood, and which was bestowed on him through Time from its decisive dispensation that orders aright, for the expulsion and final disappearance of the Destructive Spirit, the chooser of that very weapon. This robe is called the selfhood of the Destructive Spirit 35 and is his garment: among the Mazan demons it operates most fear- fully in Akaman, the worst demon; among the Robbers of the gods' gifts who are the Planets, it is in the planet called by the astrologers Kavan (Saturn), whose name in religion is " he whose opposition reaches far " ; among sins it is in evil knowledge; among modes of conduct 40 in bad behaviour and discontent; among characters in lying thought and the falsely spoken word; among material phenomena in the accursed villain; among the enemies of caste in tyranny; among the enemies of rulership in the infernal infidel ; among garments in the ash-coloured garment; among evil deeds in the striking down of good 45 and the furtherance of evil. One is the robe of Warriorhood, the ordering of good in its con- taminated state, which, since it comprises good order, ability, priesthood, wisdom, elemental power, and the adjustment and arrange- ment of cosmic order, extends over whatever has the character of 50 great cosmic order, and tends to benefit creation; and this was bestowed upon him (sc. Vay) through Time from its decisive dispensation that orders aright, and it is the original essence of Vay, the receiver of this very weapon above and within both (Spirits ? worlds ?) till the end: and this robe is the selfhood of Vay of lofty 55 deeds and his garment; among the gods it is associated chiefly with the Spirit Vdy whose name is the Wheel, that is the Heavenly Sphere, (and it is also called the Juggler), and on the swift wind and doughty (?) man; among virtues it is in the speed which is in men, that is valour ; among modes of conduct in ... orderliness; among characters in so righteous desire and action conducive to greater good order; among This content downloaded from 131.172.36.29 on Fri, 17 Jun 2016 16:42:57 UTC All use subject to http://about.jstor.org/terms ZURVANICA I. 307 material phenomena in the swift and valiant body; among the castes in the warriors ; among rulers in the valiant commander of an army; among garments in the red and water-blue garment, adorned with all kinds of ornament, with silver and gold, chalcedony and shining ruby ; among deeds in the greater good ordering of character, the smiting 65 down and furtherance of both good and evil creatures. One is Self-will, the ordering of evil in its contaminated state, which, since it comprises bad order and wavering, tyranny, evil knowledge, ordering in opposition, unseemliness and lawlessness, lack of respect and pride (?), has the din of shouting in rivalry, peacelessness, and 70 heresy; and this was bestowed on him (sc. Varan) through Limited Time from ts decisive dispensation that orders aright for its own advantage at the end, the encouragement of every voluntary agent which is necessary to it: and this mode is the selfhood of the Lie Varan (Lust) ;among the demons it influences most fearfully EDm 75 (Wrath) of the bloody club; among the Robbers of the gods' gifts the planet called by the astrologers Vahram (Mars), whose name in religion is " he whose peace is evil "; among sins it is in self-will; among modes of conduct in ineffectiveness and sulkiness; among characters in unrighteous desire, in the religion of self-will and action so that confuses the End; among material phenomena in the self-willed and the villains who stir up strife unrighteously ; among the enemies of caste in the heretics; among the enemies of rulership in those who have no lord or judge and who smite the priests improperly; among garments in the garment of self-will. 85 II. DkM. 21, 15 'Apar zaminak rang 'ut 'i&-*Ih (i) rang 'ut 'k1-i' [had] (a) *ra-t ['i] 'pat rang, 'had nik~i i vah-den. (b) *'Et 'apar* zamanak rang, vehih 'ut 'vattarih: vahih ['ut] Spanik-Menakik XVat-gahriha, 'vattarih Gani-Menak 'pat rasisn i 'had 'b% g~hr. 'Ut 5murivn i vahih *'ut 'vattarth 'sar 'had zaman i 5 pat-iv *ravt 8,-spandikk 'ut ganakik 'ha&-ivan vayik 'ut varanik 'ut bayik 'ut (c) *ga85kik 'ut hunihitik 'ut duvnihitik. *Spendkikk 5murivn matiyan (d) (asranih> den dandkih rih rastih 'ut xvafarih, 'CM-San ham-tahmak ratih 'ut rdi8nitarih i *'apar veh-dan (e) rist. Ganakik 5vmurivn matiyan sastirih i asranih hamastar, 10 ay-denih anarih 'ut (f) kayakih 'ut karapih 'ut drSianih 'ut anispasih, 'dE-~an ham-tahmak vii8ftarih pat-ia. Vayik b5muriin *matiyan This content downloaded from 131.172.36.29 on Fri, 17 Jun 2016 16:42:57 UTC All use subject to http://about.jstor.org/terms 308 R. C. ZAEHNER- artastarih (g) sranih a8yar takikih 'ut arvandih 'ut Xvatayih 'ut dat, 'MS-8n ham-tahmak hunar 'ut ra8Snitirih 'apar Xvatayib. Varanik 15 5smurivnih matiyan Xvat-d6sakih har ahramakih i *dsranih brdtarat, sdstarih aSydr, 'ut duddnaklih 'ut ay-danih, 'Ee-iin ham-tahmak ah6k viisftariha i pat-iv. Baydn(Iik>) murivn vastrySih i gehan varzItdrIh, 'ce-san ham-tahmak 'pat patmdnak midnivnik hand55ivnik 'ut viiitdri- hivnik ratih i pat-is *apzdyanitan, asranih artsta-rih aSydr. Ga85k 20 69murivn 'pat dulih 'ut stahmaklh, varzitdrdn pityaranitan [i] 'ut 'pat (h) panik pananitarih nangkarik halak karthrih apdtih (i) gehan pityaranitan, 'pat *panih patelvih apsihanitan 'ut ddm *murnjlnitan, '56-v ham-tbhmak vdstrySSIh [i] pityar. Hunihatik b8murivn hutux~ih, 'han 3 peiak a8yar 'pat hutuXsih humat hi!Xt huvarvt ruvan-ahravih. 25 Duvnihdtik 5vmurivn duvtuXsakih, 'ut 'pat duvmat duv-hilXt duv- huvarvt 'ut ruvdn-druvandih 3 peiakdn pityar. 'Ut 'Rt 5smurina-n yut yut 'haX 'XVeS bun rasivnih 'had 'han i 'apar '5 'h6n i- asar: ['vah] 'veh, spenakik '5 vayik, 'ut vvyIk '5 bayik, *bayik '5 hunihatik: 'vattar, gandkik '5 varanik, (varanik> '5 30 *ga86kik, 'ut *ga85kik '5 duvnihatik. 'ut pat-iv yut yut 'han i 'Xv?s ?rik 'ut 'vehik *65rih, 'ut *'vattarik stahmakih : 'ut 66rih 'ut stah- maklh 'andar gahan (i) amarakaniha; 'ut 'pat-id yut yut tan 'vehik c5rih 'pat nevakih, 'ut 'vattar[ih]ik stahmakih 'pat 'vatih i apIm 'ut martam, pa8tdkih: 'ut 'hac-ic 'han (i) haa8sar '5 'h6n i hacapar 35 narak '6h patvandihRt 5y6n 'had martbm kdr 'pat ( ) thuydaakih '5 yazddn 'ut 'pat tdusya5akIh '5 'd~vdn nar6k patvandivnih, din (k) [pdkih] pa8tdkih. Datdr Ohrmazd (1) ravt zamdnak 'pat rang, 'pat vehih, 5im gbhriha apzan i dahivnan 'had v hih, 'ut pat-iv ['ut] vdnitan i apigatik 'vattarih 40 i 'had duv bun, 'ut 'pat 'vattarih, Eim apigatik 'vattarih i 'had 'b? 'pat visvlpin '5 ddm matan: 'had (n) evak-ratak narakik apattakIh i dam 'andar ['6] zamdnih1 i 'had bundahivn 'tak fravkart (n) vivkit (?) ner6kIhd, tarizeninih 'ut (o) sarivnikih 'andar pattakih 'ut patvan- divnih i dabivn '5 fravkart 'k zar i vehih i 'andar zamanaklha 'vattarih 50 adnali3nikih. 'ut zamdnak 'han-ic i rang i 'vattarih vs * 'darat, 'han i 'vattarih frahist 'had vehih i 'andar ham zamdnak: 'pat sacisn 'i-v (P) drang hamak vanitarih, *'hast fravkart gas 'pat zbr i vahih, 'vattarih 'andar 6p3mihh 'ut zamanakiha hamdk vdnitarih: 'han zamanak fraskart 'pat vahih apeiak dstivnih; 'ut pat-iv Gana-MWnak 55 apsihivn, ddm (q) vyisn (?) dahivnih, tan i pasen 'ut amargih 'ut (r) *ivtay i hdm dahivn i 'vah matan 'bavat 'pat ddtdr frazanakihl handa5iin kam nerok. This content downloaded from 131.172.36.29 on Fri, 17 Jun 2016 16:42:57 UTC All use subject to http://about.jstor.org/terms ZURVANICA I. 309 Translation Of the colour of Time and the quality of that colour and him who dyed it with colour; (an extract) from the " Exegesis of Religion ". This concerns the colour of Time-good and evil: good is of the very essence of the Bounteous Spirit (Spanak M-n6k); evil is of the Destructive Spirit (Gand-Mn6nk) proceeding from an outside essence. 5 The categories of good and evil which have their beginning in Time and with which Time is dyed, are eight: Spanakik (bounteous) and Ganakik (destructive), from which are derived Vayik and Varanik (lustful), Bayik (that bestows) and Ga85k (that takes away), Hunihatik (of good nature), and Duvnihdhik (of evil nature). 10 The category of Spanakik includes chiefly Priesthood, religion, wisdom, good conduct, righteousness, and beneficence; for akin to them are judgeship and the good management of the right and Good Religion. The category of Ganakik includes chiefly Tyranny, the adversary of Priesthood, infidelity, bad conduct, the quality of Kay 15 and Karap, falsehood and ingratitude; for akin to them is confusion of them (i.e. the virtues just mentioned). The category of Vayik includes chiefly Warriorhood, the helpmate of Priesthood, speed and valour, lordship and law; for akin to them are virtue and the good management of lordship. The category of Varanik includes chiefly 20 self-will, all heresy, the rival of Priesthood and helpmate of Tyranny, evil knowledge and infidelity; for akin to them is sin, which confuses them (i.e. the virtues mentioned under Vdyik). The category of Baynik includes Husbandry, the tilling of the soil ; for akin to them, resembling moderation, thrifty and discerning, is generosity, author of 25 increase, the helpmate of Priesthood and Warriorhood. The category of Ga86k includes theft and violence, enmity to the tillers, and, through miserly encouragement of stinginess and envious foolish deeds, enmity to the fertility of the earth, and through miserliness the suppression of prosperity and destruction of creation; for akin to them is the 30 adversary of Husbandry. The category of Hunihdtik includes Artisan- ship, the helper of the three castes through good effort, good thought, word and deed, and salvation of the soul. The category of Duvnihatih includes bad artisanship-through evil effort, evil thought, word, and deed, and damnation of the soul, the adversary of the three castes. 35 These categories proceed severally from their origin through (lit. from) the higher to the lower. On the good side, Spanakik to Vvyik, VyIk to Bayik, Bayik to Hunihatik ; on the evil, Ganikik to Varanik, This content downloaded from 131.172.36.29 on Fri, 17 Jun 2016 16:42:57 UTC All use subject to http://about.jstor.org/terms 310 R. C. ZAEHNER- Varanik to Ga65kik, Ga86kIk to Du-nihatik. In these respectively (we 40 find) the courage of good conduct and goodness, and the violence of evil; correspondingly courage and violence are (to be found) in the world. In their respective bodies the courage of goodness leads to welfare, while the violence of evil leads to bad times and evil men, as it is revealed. There is a connection of faculties from the lower to .45 the higher, just as with the deeds of men their faculties are connected to the gods through good endeavour, and to the demons through evil endeavour as Religion reveals. The creator Ohrmazd dyed Time with colour-with good, for the purpose of increasing creatures by its own nature through good, and of 50 vanquishing the evil of the Adversary which is from an evil origin; and with evil, that the evil of the Adversary might come upon creation from without and confound them. From the complete inconsistency of the faculties of creation in the times from the original creation to the Rejuvenation, when their faculties are scattered, (proceeds) the 55 measuring and unification of creation in consistency and connection for the Rejuvenation which is the destruction of evil by the force of good in the times. In that time which has more the colour of evil, evil will exceed good in that same time; but when its period passes away, then comes its defeat, that is the time of the Rejuvenation by the force 60 of good, the complete defeat of evil in the times and periods. That time is the Rejuvenation by the establishment of good in its pure state ; through it will come the expulsion of the Destructive Spirit, and the giving of breath (?) to creation, the Final Body, immortality and ecstasy for all creation through the creator's wise design, will, and 65 power. III. " 'E-rra7pdowwrros racL-p 70T lEyov " (!) Pers. Riv. Hormazyar, ii, p. 56, 1. 10 J j , )( (g read jJ) (a ~J) 9 &j)9 2 -(b),..- - ( ) r . Translation God said to Zoroaster, " Zurvdn has seven faces, and on each face 2 three eyes, and he has seven names : the name of the one is 'Godly' This content downloaded from 131.172.36.29 on Fri, 17 Jun 2016 16:42:57 UTC All use subject to http://about.jstor.org/terms ZURVANICA I. 311 (bestowing) ; the second ' Zurvan '; the third 'He who makes old '; the fourth 'Fate '; the fifth ' the Cherisher' (?); the sixth 'the 4 Adversary ; the seventh ' y. framana '." NOTES (a) The reading hu-Th and hu-Tk-kar (the latter identical in spelling with the common uskdr) is made certain by the contrasted duBih and du~ik-kdr, and is further corroborated by the occurrence of Xuih in Pazand spelling in DkM. 283, 14. Zs. 30, 38, supplies qA?, *hu-Th, here also contrasted to dusih and DkM. 147, 18: hu-th (.t) ) 'ut dugih. Not less strange are the compounds ha5iaTh and patis"h, common in the Dankart (e.g. 84, 20; 85, 17; 114, 16: 84, 19; 94, 10; 281, 8, etc.). (b) brahm : means (a) " garment ", (b) " manner ". For (a) v. Andreas-Henning, Mir. Man. iii, GrBd. 31, 12, 15; 32, 6; and Kn. var 4: Xtan 'pat *brahmak ( )g ) i Xarasaank arastak. In the sense of " manner" we have Zs. 1, 21: ristak brahm, and 18, 1 : a83vnak brahm, and 32, 1 : 'ut-ag 'pat-id mjn~k ham-brahmakih pat-is 'bavet. DkM. 59, 1, has Xvarsandzh brahmakih. (c) spk : MPT. has 'spyg, 'spyzybn, 'spyxt, 'spyxtn, Xwrspyg, in the sense of " shining ", etc. Zs. 3, 7, Ti'tar ham spik i aprak 'XvanThht ; ibid., 34, 25, 'han nok 'pat sp'iin 'bavnt. It has the further sense of " shoot forth ", cf. Zs. 30, 55, urvar karpan dltr-b56 nihal 'ut Ak8p sp-3Thnd; ibid. 34, 28, n6k varg spi~Thend (cAo .). (d) isnotak: translates Av. &sna- and represents an OI. *&sna-vat- aka": Paz. asnida (ZXA. 242, 8 = Paz. Texts, p. 258, 20), dsnz7a (ZXA. 247, 15 - Paz. Texts, 263, 2), &snTSe (ZXA. 250, 10 = Paz. Texts, 265, 8), and asnitf (Paz. Texts, 335, 6) probably represent a dialect pronunciation intended by the Phl. spelling )g.i)4 , DkM. 81, 18; 94, 20; cf. NP. ginidan < anfiitan. For the (a)vat < 5t suffix in Phl. we have the following :- (i) denatak, translating Av. dainav-, "femina " (AIW. 662). (ii) brdtarat " rival ", with Paz. brddar~di < brdtar5tik (DkM. 46, 18) in SGV. 2, 17, 18. This word is exceedingly common in the Dk.; typical examples of its use are :- 527, 6 : den pityirak adenih 'ut anr7;h 'ut-ag britarot ahramaklTh " the opponent of religion is irreligion and bad conduct, and its rival is heresy ". This content downloaded from 131.172.36.29 on Fri, 17 Jun 2016 16:42:57 UTC All use subject to http://about.jstor.org/terms 312 R. C. ZAEHNER- 202, 12: ay-d~nTh Xvatdobakih ham, frazanakih brdtarat " Evil religion is united to self-will, and is the opponent of wisdom ". Ibid., 167, 5 ff. shows the difference between hamistdr and brdtarot : the former is " opponent, opposite ", the latter " rival ", i.e. " con- nected but opposed ". Thus duSakassh (evil knowledge) is hamestir, and desak (i) sohignik (sensual form) brdtar5t7k to ddnign (wisdom): sustih (sloth) is hamistdr, and m"amnih (irascibility) britarot to takikih (valour). Cf. 22, 10; 53 passim; 58, 16 ; 67 passim; 386, 8, 19, 20, 21, 22, etc.; also abrdtarat, Dd. 6, 2; 30, 15. (iii) an~tak, which seems the most plausible reading of lg~) " alien " < *anya-vat-aka. The meaning is abundantly clear from context :- DkM. 497, 14: tan riuvan 'had anatak yut-gahr yutik 'ddrit " keep body and soul away from what is alien and of different substance ". Ibid., 531, 19: viditarTh 'it 'bavit 'pat mrni'n gy3piin kuniin 'hat anatakin '5 Xve-sn a3ydrih vicit(an) " discrimination is with thought, word, and deed to prefer aiding one's kin to aliens ". Ibid., 540, 10: 'hat dusman anatakTh (AWoIpI) anakih. Ibid., 100, 15 : 'ha5 asn-Xrat anatak corresponds to 'ha6 g5`(k)sriit- Xrat bikanak. Cf., further, DkM. 24, 15 ; 52, 14 ; 296, 3; Dd. 38, 20 ; and DkM. 69, 4 : pat-is anatakihind martam 'ha6 snaXtan i datir " by it mankind is alienated from knowledge of the creator ". (e) aribuXt = Av. arnux8a-. () davan ()1y), uncertain; cf. Av. dab-, " betriigen ", Arm. daw, etc. DkM., 264, 1, has the same form, but the meaning there is quite uncertain. In this passage the following mitoxt corroborates the proposed reading. (9) hirak, NP. o- " turbid ". The word may be connected with the series given by Professor Bailey in BSOS., IX, i, p. 75; from an OI. *a0arya-, Khot. dhdra, R~a6ni aOer, Sogd. "5'kw. The meaning "ashen " is strongly borne out by Zs. 1, 29, where Zurvin presents an ash-coloured (iturastar-gan) instrument (apzJr) to Ahriman, and ibid., 34, 34, where the episode is again referred to, but this time the instrument is definitely called a garment (patmak, miswritten Ij60e) as here: 'kaS Zurvan 'han karp (i> *patmrk i tarik 'ut aturastar-gon ravakih r5d8 frv '5 Ahriman burt.... (h) Ras: Transcription of Av. raOac-, used in the sense of " the Wheel of Heaven ", not attested in the extant Avesta. Cf. DkM. This content downloaded from 131.172.36.29 on Fri, 17 Jun 2016 16:42:57 UTC All use subject to http://about.jstor.org/terms ZURVANICA I. 313 124, 18 (twice); 207, 18; 350, 5; and 63, 14; rasik. It is the origin of existence (bavi'n) v. DkM. 207, 17; 124, 18; and of light (DkM. 124, 18). Spdhr: A repetition of Spihr or a miswriting of Sp&i = Av. Owd~a- (DkM. 207, 5) is excluded by the evidence of the parallel passage, DkM. 350, 2, where we have : vaxs (for Vjy ?) menok, ham7k ,fratom tan 'i-s apistakik Ras, 'ut Spahr-i6 'nam, 'pat a8vad i martmin Spihr-i 'XXvanefnd. In this, as in the present passage, Spihr and Spahr are spelt in the same way, Vgy , correct for Spahr, slightly in- correct theoretically, but actually normal for Spihr. Professor Bailey points out that we are not justified in taking the MPT. 'spxr as " Tiuschung, Vorspiegelung " (Salemann, Man. iv, p. 45) or as " Gaukelspiel" (Andreas-Henning, Mir. Man. ii), since in Asadi, correctly written .,- in Ravidi is explained as 0'O-. SpaXr is actually found in Phl., DkM. 554, 18, 19: spaxr 'nj kunisn ham-Xvaran 'nj 'bavi'n, and spaxr 'kunit ayap -Xvaran 'bavit " one should not feast or eat with .. ." It seems, therefore, that the Turfan 'spxr must be taken to mean " banquet " or " revelry ". We do, however, have NP. o and -.,, the latter of which is interpreted by the Burhan i Qati' as or 1 5, " talisman " or " sorcery ", and by the gloss. Desatir as , p ( W .[L" ..i" The latter work interprets ov as ,,LU, which Vullers, following the Burhan i Qati' ( " K ,~. > (:j- " 2(. . .5 "X.'5.xJk " j..3 ) takes as "whetstone "; but it is probable that the Burhan has given the wrong meaning to the word. If, as we suppose, o - and . ~ r. are connected, we would have MP. spdhr " magic ", "juggling", and this appears to be the word we have in the present passage. If we are correct, the not infrequent NP. expression o-t p or ?i?A is simply the equivalent of a MP. pun, Spihr i spdhr. N.B.-For "yuy.D we now have five possible readings: (a) Spihr, (b) spdhr, (c) spaxr, (d) spihl " spleen " (GrBd. 190, 1; 195, 2, ?40. and qj_), (e) dipahr "anger" (AZ. 41; Pl. Texts, p. 5-not spaxr as Salemann, loc. cit.). (W .au : I do not know the word elsewhere; but since the context seems to require some such word as " brave ", it is legitimate This content downloaded from 131.172.36.29 on Fri, 17 Jun 2016 16:42:57 UTC All use subject to http://about.jstor.org/terms 314 R. C. ZAERNER- to suppose a corruption of the uncertain pq, which probably means " brave ', cf. DkM. 75, 6: 'vazurg-tan i njrk6nmand i 'niv-'dil ?4j,,, and in the same line: kdre-drfh 'ut 4)51 qg. (with -vand suffix as in DkM. 561, 21, @ 0 and ja: and with -6mand suffix ibid., 293, 13, u. qu). Should the word be read ayl > NP. J.. " strength ", " hero ", cf. J ? (j) martta&5kih (marttaukih ?) : The gloss, takikTh 'han i 'martan, makes both meaning and reading virtually certain. Kn. 13, 10 (Antia, p. 38) has: framit 'kU Jsman roc 'ka8 'ha6 di' i Kirm dit 'vnJet, martta65kih hunardvandih 'kunit. Cf. ZXA. 251, 6 = Paz. Texts, 265, 23, 'martan ham marttdc"% kh, where the Pazandist characteristically omits the essential part of the word and renders mart. adkS, thereby giving his dubious support to the reading with 5 rather than u; cf. further DkM. 543, 7, 10 ; 205, 21 ; 491, 15 ; Phl. Riv. 58, 69 (p. 186). (k) I4 t Probably corrupt. Perhaps mjhman. (1) The reading of *'dp-gon ())4 ) is quite uncertain, though NP. has 1 " blue ". The parallel passage GrBd. 31, 14, is unhelpful, since it states that the Robe of the Warriors is many- coloured, and 1v y.u , a word interpreted by Nyberg (JA. 1929, pp. 230-1, 295) as *dlg5nakjn1 " couleurs rouges ", must still be con- sidered doubtful: its reappearance in GrBd. 140, 7, in the even more corrupt form of 9~.ul does not settle the question, since in this passage-an enumeration of the colours of the rainbow-we already have a red (suxr) and no blue: *nil-gonakdn " blue-coloured " or *ndrangan " orange-coloured " are possible emendations. (m) karkjhan: Arm. has karkehan (v. Hiibschmann, p. 167). Besides the cognates given there Professor Bailey has Skt. karketana-, and Khot. kirkyam = " crystal ", trans. ambu-mani-, and Phl. Riv. 49, 6, p. 160, karkahanin (adj. jyyV) ). (n) kravan ( .Y): If this is a genuine word, it must be connected with s'krav- (- ), )" totter ", "lurch ". The following are examples of its use : DkM. 66, 21 : frat '5 tam aXvdn dkravnit " caused to totter into the dark worlds ". This content downloaded from 131.172.36.29 on Fri, 17 Jun 2016 16:42:57 UTC All use subject to http://about.jstor.org/terms ZURVANICA I. 315 Ibid., 69, 8: skravend 'pat 'han i 'vattar din " they lurch about according to the evil religion ". Ibid., 107, 7 : evak 'han i mat '5 artik 'ut kravast " one is he who came to the battle and tottered (i.e. fell) ". Ibid., 111, 8 : gristak i ha6-id '6 dam kravit " the hole from which he lurched into the world ". Ibid., 154, 12 : kravit, applied to the movement of evil creatures corresponds to raset (1. 8) in good creatures. Further, ibid., 104, 8: 'pat bazak druvandih vkravenaktom; ibid., 27, 11 : 'kravi'n (I)A)'j;4) 'ut nikonsh; ibid., 68, 4: ranj a8rang skravign ()jUS3 ) andkih; also ibid., 251, 5; 293, 6": kravinak; 251, 9 : kraven7tan. Manichaean Pers. gives us 'ikr'wst, Mir. Man. i, b I R I13: 'wd 'i dry'b b' ' krwst-he tottered out of the sea (Andreas-Henning have " *kroch "); this in view of the Phl. evidence would represent skav(i)st; the absence of the Y68 is perhaps a scribal error. (0) britarat : V. note (d). (P) k..-7h (.ajo)yl ) : The meaning is probably " respect" or " humility "; k68-, kay-, gkand-, are the most probable readings, but I can think of no cognates that would throw light on the ambiguous letters. Examples, however, are not lacking. It is used with garm :- DkM. 567, 22: Sarm 'ut )j9. Ibid., 568, 1 : arm 'hat yazdan, a .l 'hat 'martom; ibid., 550, 10: hugarm7h 'ut 4j.1)4 j ; ibid., 552, 10: aVa1 &Ov 'ut hugarmih (the writing of qaj (S) for JIJ (ih) is not uncommon). Further, ibid., 525, 19": 5 zindakTh 'hat hjin i yazdan 'pat )J l)A kartan; ibid., 499, 11: 'i'n i yazddn 'pat I3)A 'ut dastaflar 'kunit; ibid., 528, 21: -igin i yazddn 'pat )~1,m )ga0 kunisn; ibid., 553, 17 : arg 'ut bir 'hat jmU ay 'bV bartsn. (q) -i riyahr (L o ): doubtful, as we have the same com- bination in DkM. 293, 3 (addt- 1) and 297, 11 (frjhbUt apjbit (r) ay- : Cf. ay-din (common) and ay-ruvdnsh (DkM. 532, 7). (s) ih~tih : MPersT. "hyd, 'hyd (Mir. Man. i, used twice, on both occasions with XySm) translated by the editors "*Makel "; also voL. IX. PART 2. 21 This content downloaded from 131.172.36.29 on Fri, 17 Jun 2016 16:42:57 UTC All use subject to http://about.jstor.org/terms 316 R. C. ZAEHNER- 'hydgr (Henning, BSOS. IX, i, p. 80, " pollution "). " Makel," how- ever, does not seem very apt in conjunction with xyim. Moreover, DkM. 487, 17, speaking of a man who is a prey to ERm, says: 'ka8 k6tak-i6 a5hk 'g/S3end, 'a8ak-aS ah~ht 'bavit, 'ne virast " when they tell him of a small sin of his, he becomes cross and does not correct it " (for vradstan in the sense of " correct " cf. DkM. 486, 2; 498, 10; 505, 13; 514, 17; 529, 2); cf. also DkM. 53, 14: dhit-hak. In 9GV. we have Xdhit three times: in each case Skt. has vilaksa- :- 13, 108: Xahit bfidan u xasm awarsq kardan. 13, 129: awargq XJhyt u XaIm/n bt. 13, 140: pa naXust ka frCi mat, n5 Xdhqt but, pas kas ddnast ku Xvard, awarcq xdhyt but u xamfmin bfit. It is clear from the above examples that the meaning must be something very like " angry ", probably " displeased ", " sulky ". Dr. Henning is probably right in connecting the Man. word with Av. 5hiti-; the Zoroastrian would therefore correspond to Cihita-. From an original "defiled " we might get "turbid ", and so "angry" NP. , might be compared (v. note (g)). II. (a) raft (written ,)@ both here and in1. 6): The correct reading %0) is preserved in 1. 38 = DkM. 23, 12. GrBd. 118, 4 has: 'har 'c yamak pat-is 'iye.t rattan 'Jy6n (Ind.) kurkom ... rang 'Xflnend: NP. '>Zk "dye ". The presence of rang in this passage makes raitan as against reXtan certain. Raitan seems to point to an OI. form *raz- beside *rang-.' (b) 'Et 'apar: Text has 'apar 'et. The emendation is necessary, since the chapters of Book III of the Dk. almost invariably begin with the introductory 'Ft. (c) *ga86k/k : GaS- seems the only possible interpretation of the first part, of t " : dat- is excluded because it offers no contrast to bayik, and is not the technical term for an evil animal which is either xrafstar or gurg. In DkM. 82, 10, we find bayn 5' contrasted to i u~. reis'n (" the violence of the Robbers ", cf. ibid., 119, 2, 'devan re-isn, Arm. vrec "vengeance ", Sogd. ryj " Lust "); ibid., 83, 9 : ya'tarih 'ut snayensitdrih i yazdan baydn, aya'tarih be*itarih <(i 'devan .wr) ; ibid., 281, 18, is not clear. The obvious opposite of bay (lit. " bestower ") is " taker away " : thus we have the phrase baydn baXtdrTh appurtirdn in I, 1. 30 of this article = DkM. 205, 2, used 1 See note p. 320. This content downloaded from 131.172.36.29 on Fri, 17 Jun 2016 16:42:57 UTC All use subject to http://about.jstor.org/terms ZURVANICA I. 317 of the Planets; and these are called gadfig in the kGV. (4, 10, 25, 37, 47; 9, 17) and are fat-baxtarc (4, 10) and bayabaX~ginidnrq kdr ham stdr (9, 17). Gadifg is obviously a learned word made from the Av. ga8a-, since MPersT. gives us the expected gyyg (Mir. Man. ii) =Phl. .~m, . in Phl. Yasna 9, 21, and Aog. (AIW. 488). Ga8a- itself would be transcribed in the Phl. character ri, and this is actually found as the representative of ga8d- " club ", in GrBd. 64, 4, 5; 138, 2, 3, 5; 170, 2; 198, 9; 220, 4. It is difficult to decide whether the ending which appears as both b, and I4y is the suffix -dnsk (.iu) attached to the Avestan word, or -5k (-)k ) with plenary writing. Following the 9GV. I have adopted the latter, and would compare the suffix -5mand always written .'8, but in the present state of the evidence it is not possible to make a definite decision. (d) Jsr5onh is supplied to answer to the following arte~tardh, vstry6S"h, and hutuxglh. We cannot, presumably, regard den as a synonym for asronth. (e) rdst : Perhaps a genuine past part. to r58-, if the r5d8in of Pn. 59 (Phl. Texts, p. 50) is to be kept. The translation would then be : " The good management exercised over the Good Religion." Veh-den i rast does not seem an altogether satisfactory phrase. (f) For the authors of the Phl. Avesta Av. kari- and karapan- meant " deaf and blind to the things of the gods ", v. AIW. 455. (9) 5sro5nk is written, but context demands isr5n7h. The scribes for whom the suffixes -ik and -Th both represented -7 are continually confusing them. (h) panik " stingy" must be connected with the Vedic pani- " miserly " (for the cerebral n cf. Skt. guna- corresponding to Av. gaona-). Unfortunately I have not met the word in Pazand; so the reading pay is theoretically possible, though the survival of such a word in MP. without a suffix would be surprising. The word is common; for panih cf. AVM. 15, 17, 91 (Phl. Texts, pp. 88, 93); GrBd. 204, 1: Dd. 38, 24, AIe ; DkM. 59, 2; 104, 9; 550, 8, etc. panan, &erj appears in AVM. 222, 240 (Phl. Texts, p. 100), DkM. 900, 18, and pan-in form identical with 'pat-in Dd. 38, 24, DkM. 387, 9, and 559, 16 (jej). We also have the form p.nih, ,yej < *panya-, AVN. 17, 20; 55, 7, 8; Zs. 34, 37, pJnih5 'bj 'n 'dat; GrBd. 48, 6, pejnh '5 rdt~h. ()o maraknt h" : There appear to be two words (a) amarakin This content downloaded from 131.172.36.29 on Fri, 17 Jun 2016 16:42:57 UTC All use subject to http://about.jstor.org/terms 318 R. C. ZAEHNER- " innumerable " (GrBd. 179, 9) and (b) 5marakdn, which though one of the commonest words in the Dk., is still puzzling owing to the quite remarkable obscurity of some parts of that text. The author does not feel competent to treat exhaustively of this word yet. One of its meanings appears to be " correspondingly ", as in DkM. 893, 1: hmeJ 'ka8 asronsh 'ut asronan nmarakan~ha pir5ihinnd, ahramakl h 'ut ahramakdn amarakn~ihi vinshend ; ibid., 73, 7: 'ki 'andar mdtiydn Xvesan martomdn 'pat vqnarign patvandisn i '5 fraikart . . . patvandihit, 'han patvand amarakdnzh5 druvisttar 'raftan r8. . . .; ibid., 84, 16: 'han i 'andar-i 'martom amarakiniha, 'ha n i danatk 'apar 'han i duSkas *rd~enitarih " correspondingly with regard to man the wise controls him whose knowledge is evil"; also ibid., 285, 1. Sometimes the word seems to be almost colourless and might be compared to the German " niimlich " as in DkM. 43, 6, 'han i 'ke Xvatih amarg . . . 5marakinih5 'mart5m " he whose selfhood is immortal . . . is man "; cf. ibid., 26, 1, 3. Some other references are Dd. 38, 7, 8; DkM. 893, 2, 7; 894, 3; 47, 20 ; 48, 2, 12 ; 56, 1, etc. (U) huySdakih Ao) and dusydcakih omq)WAg cannot be regarded as certain. This reading > NP. jA_3., cf. Skt. yac-. (k) pdksh : Erroneously written for paStdkih. (1) ras"t : v. (a) (m) evak-ratak or jv-kartak ? The former seems more probable since for kartak we would expect p,?jo. (n) vis'kt 1%)y9Al : wdkyt and nIkyt are the only readings of the signs that seem at all plausible: if " scattered " is the correct trans- lation, the former will be preferred. < vi-gkad- (?), cf. MP. dkastan, dkein-, Slkh-, Av. skand-, sklnda-. The form *skad- is probably responsible for MP. lken- (and 8kih-) < ,kayen- < Akasen ; cf. apaxi- from apa-XS ad- (Henning, ZII. IX, p. 188, cf. BSOS. IX, i, p. 107). With vi- we have also vibkannign (DkM., 140,

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