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Nmak-nipsinh

Author(s): R. C. Zaehner
Source: Bulletin of the School of Oriental Studies, University of London, Vol. 9, No. 1 (1937),
pp. 93-109
Published by: Cambridge University Press on behalf of the School of Oriental and African
Studies
Stable URL: http://www.jstor.org/stable/608179
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Na-mak-nip-esis'nih
By
R. C. ZAEHNEPR
My
sincerest thanks are due to Professor
Bailey
who has
unfailingly put
his vast
erudition at
my disposal,
and to whose
encouragement
and
sympathy
this little
article owes its existence. I would also
express my gratitude
to Dr.
Henning,
who has
been most
helpful
to me on more than one occasion.
T HIS little text on the correct
way
to write letters is to be found
in Ptahl. T exts
(ed. Jamasp-Asana), pp.
132-140. In transliteration
I have f-ollowed the Palilavi-
spelling
as far as the
ambiguity
of that
alphabet
will
permit.
T hus,
for
jy
I write
bJt, though
I have
adopted
bavilt for the
ideogram.
T he text consists of a series of formulae
to be used in
writing
formal letters:
??
2-17 contain a selection of
suitable
proems ; ??
18-24 deal with condolence letters
; ??
28-36
appear again
to be
proems ;
and
??
37 to the end
give
a selection of
suitable
epilogues.
T EXT
'Apar
a8v~nak<i> ndmak-
'nipe-sivsnih
'Pat 'n5dm i
yazddn
(1)
'NMn
'nipeslhRt 'pat
(a)
sac'it-nipivstan
<i> niimak i 5 'kas
'kas
XvatdyIkdn,
'6
pdtiXS'hdn
'ut masiin 'ut (b)
aparmanikiin
ham6-p6r5Ukar,
'6
(c)
kartdriin
*ham6..farraXv..tar,
'a 'avRdn 'k6
'pat
'har dfrin arz'inik 'hand,
(d)
yazdiin-pdnak
'ut
Aa6r-a8ydr,
'6 ha&"as"-
kasdn
(e)
an5's-a,8yat ra-y-*65,
'a bandakdn
['ut
ha&'avs-kas5n ra-y
ar aniik-tom
garaimik-tom,
'a
'pitar aydp
briitar-an
ayapfaadn
aydp
'5 'av6san 'k6 hhivand i
'pit
'ut 'brat 'ut frazand h6nd.
(2)
(a)
'K6-tdn 'hadv aI3zSnik
ganj
i
yazddn
d6rziviT hnih i druvist-
tanih5, dpatih
i (b)
hangat-burzvivnikihd, farraXvih
<i> ydv6tdn-
()patvandiT hilkihd,
'ut 'drT it5mandih i
patt5yivsnikihii,
' ut rdimiT n i
avitirivsnikihd,
'ut akandrak dfrin <i> t~z-rasisvnikihd,
'ut 'vazurg,
'drfit i dfir-br5~iizinikihii,
'ut
pahlom
ahrdi~Ih i
ruvdn-b5XtiSvnikihi,,
apar-tom
burz'ivn i
Xvva6gmnh
'pat
'Rt
farraXv
tan 'ut
(d)
an65vak j5n bavandakihii 'bavdt: frazvaft
'pat
drfit.
(3)
Yazddsn 'vsmdk hamvdr 'andar a/3z6n <i>
visp-bur'zi vh, rdvy
'ut
Xvarr
i
visp-agrang
'Ut
(a)
asak
['ut] urviiXm
i
visp-frdranih
bavandak-Xrat
k5mak-hanj'am.
'ddriind.
R. C. ZAEHNER-
(4)
'Ke-tan 'rasat 'hac
apargaran
burzisn i
Xves-kamakiha
'ut
ray
ut
'xvarr
i
nam-a/frangiha,
'ut (a) balistik zor *i
patiyavandiha,
'ut
asak (b) cihr 'ut breh i
bayan-humanakiha,
'ut
a/3rangik stayisn
i
azat-g6hriha,
'<ut>
apecak
(c) kart i
uspurr-bahriha,
'ut
vazurg-
kartarih i vehan-'vindisniha
'pat
'et
(d)
*druvist
(avinast)
tan
bavandakiha
'pat
kamak 'bavat.
(5)
Vazurg-ummet,
(a)
apuxsa8isnkar,
'vasan 'kas
fra8atisnik,
'hac
'har
yuttarih
(b)
ap6zarenitar
dfir 'ut
'pat
pahrec
'darand hame-
perozkar
vahman i vahmanan.
(6)
Vazurg-kartar,
kisvar-raSenitar, fraronih-varzitar 'ut
driyosan
aSyarih-datar
'ut 'hamist daman umm6etnitar vahman i vahmanan.
(7)
Gehan
peraSak,
kisvar
a/frang
'ut 6stam
(a)
mayavand
vahman
i vahmanan.
(8)
Yazdan z6n 'ut hunar6mandan z6r
[i]
Eran
pust
'ut Mazdesnan
panak
vahman i vahmanan.
(9) Hamayik
'andar
aBiraz
i 'har
farraxvih,
agzoan
i
visp-burzisnik,
ut urvaxm i har 2 aXvan
kamak-hanjam
'darand.
(10)
Azatak
'pat
t6hmak 'ut afrin
'pat
hunar 'ut
apecak
'pat
kunisn 'ut bavandak
'pat
xrat
'ut namik
'pat
'har vehih vahman i
vahmanan.
(11)
Fractom
'pat
danaklh 'ut stfutak
'pat
cihr 'ut
br6h, brazisnik
'andar
ogSam
'ut fra$atisnik 'andar 'har 2 aXvan vahman i vah-
manan.
(12)
Druvist
'pat gohr,
virastak
'pat xem,
apuXsaisvnkar
'andar
patixsahih,
'ut
Xvap-varz
'andar fraronih 'ut
aSyar
'o 'har vehan
vahman i vahmanan.
(13)
'K6-tan 'hac
apargaran
apar-baxsisnih visp ray
'ut
'xvarr
'ut 'har
farraXvlh
'ut burzisn
'pat-as
mehman
pattayismnik
bat.
(14)
K6-tan 'darand
der-pattayiha
druvist-tan 'ut burzavandiha
['ut] apat-'h6r
'ut
hangat-burzisnikiha purr
Xvarr 'ut
yavetan-
patvandisnikiha
ahrayih-afzo6n
'hac 'har
yuttarih apezar boXtak
'darand.
(15)
Hamayik-burzisn,
afzo5nIk-ahrayih,
'ut
ravak-kamak, 'ut
miOr-apat,
'ut
(a)
fraskartik-patvand
'bav6t.
(16) Hamayik-burzisn
'ut a
nzonik-ahrayih
'ut ravak-kamak
'pat
visp
men6kik 'ut
getehik
burzisn 'ut farraXvih 'ut
spurr-*bahrih
(a)
ut
kamak-hanjamih, 'ut 'hac 'har
yuttarih apezar 'darand.
(17)
'Ke-tan
apecak
vehih 'ut fraronih
aSzaye6nitarlha
passecak,
'andar 'har 2 aXVan
visp-burzisn
'ut
fraxV-apatih
'ut
hangat-ahrayih
'darand.
94
NAMAK-NIPESISNIH
(18)
Namak
'pat be-*pursisnih
(a)
xarsandih
'datan i '5 masan
'ut azarmlkan.
(19)
Hame-perozkar
vahman i vahmanan hame
spozat
bes
'ut
(a)
gukanat
(b)
zarik;
dfir 'bavat 'har
patyarak,
burzisnik 'bavet
'pat
visp
menokik 'ut
getehik
farraXvih.
(20)
'Kag-man akasih i anosak-ruvan vahman i
a,iis
mat
garan
(a)
pim
i 'ha6
marg,
(b)
*ayaft,
'be 'hac 'han
(c)
*nest car i
getehan
'pat boXtan
i hac
marg
'ut
vitarag
i Xvarisn Xvartaran
martom,
'ne
'pat 'Xvarr
i
pur-Xvarran
'ut 'ne
'pat
hunar i
hunaravandan,
'ut 'ne danakan 'ut
frazanakan,
'ut 'ne-ic
[i]
stahmakan 'ut vinas-
karan, 'ut ne-ic
vazurg-kunisnan
'ut
kirpak-varzitaran,
'har 'kas
rasisn i
marg
'ut 'roc i amar <ut> vitartan i cinvat
puhl
a,Sis matan
patrast
'estet.
(21)
Ave-ic anosak-ruvan hukunisn 'ut
'vazurg-'nam
'ut
'vazurg-
sut 'but,
'ut vahist-bahr ut
garoSman-patdahisn
bat.
(22)
Smak der zivet 'ut druvist
zivet, 'patgiret Xvarsandih
'ut
(a)
vitoaSarenet
menisn,
'ut
vaxsenet
Xves
ruvan,
'ut skast 'ut (b)
gukan
'ut vanit kunet
ganak-menok
'ut 'devan
'pat patgirisn
<i>
xvarsandih: snayenet
ruvan i 'ave anosak-ruvan arzanik
passaciha
'pat yazisn, azbayisn, aSyatenisn
i
afrinagan<i>
(c)
dahman.
(23)
'ut-tan der-zamaniha
'payand
'hac 'har
a/igat,
'ut
agSzayenand
apar-tom
ramisn 'ut
nevakih,
'ut
xvaIzzayisnik
'bavat 'et farraXv
tan 'tak fraskart zaman.
(24)
'ut-tan
'pat apezarih
i 'hac 'har
yuttarih
(d)
*anosihat
apar-tom farraXvih.
(25) 'Ap&k
(a)
asak drfit
yazdan-a/fstanikilh
vahman i vahmanan
nipist.
(26)
'hac vahman
(a)
*pat vahmann drft i 'vas;
(27) 'pat
(a)
*bahr
<i> Xvapar bavet;
'ce namak
'pat
ostap.
(28)
Namac '5 Zartust i
Spitaman
i ahrav-fravahr.
(29)
(a)
'Ut '5 <ke
'pat>
tan
afritak, 'pat zayisn burzisnik, 'pat
dahisn
apecak, 'pat
gohr patiyriftak,
'andar
yazdan
(b) vavarikan,
'andar
Xvatayan
(c)
*niXsa8isnik-tom 'andar 5oSam
apayisnik,
'pat
cihr, breh ut 'Xvarr bavandak,
(d)
'pat
*mehan rast
*baxtak,
'pat
go,8isn
'vazurg-'nam
perozkar,
'ut
'pat
framan
XVapar,
ut
'pat
hupatiXsahih danak,
'ut
'pat
ra8enitarih
['ut]
(c)
xvapaxsahisnik
anang,
'ut
'pat
martom-dostih kisvar-ummet,
vehan-peradak,
hamayik-perozkar, xvatayikan
vahman i vahmanan.
(30)
Yazdan 'smak hamvar
'pat hamayik
'druft
'apar-baxsisnih,
der-zivisn,
'ut
'pat farraxih
druvist-estisn 'ut
'pat harvisp
afrin
peraisnnik,
kamak-hanjam
'darand: der-zivisnih <i>
Jan,
druvistih
i tan 'ut
apatih
i 'her
'apak
ramisn i menisn <ut> katar-ic-e nevakih
95
R. C. ZAEHNER-
burzisn
'apak
ahrayih i ruvan ham6
'pat
smak
'payisn hamayik-
af3zayisnik:
eton 'bavat
ceyon farraXvha-tom
'amah
'Xvastan
i
akasih arzokomand <i>
aSyarih
'ut tan-druvistih i 'smak 'en namak
aper-tar
kart.
(31)
'Nfun
'nipesam
'ku 'tak 'roc i vahman 'ut 'mah
<i> vahman
'ka8-man 'en namak
nipist,
druvist 'ut drfitomand 'ut
pur-arzok
'but 'hem,
'ut namak i 'smak mat 'ut
'dit;
'ce
nipist
vicitar
'danast,
'ut 'hac druvistih i 'smak ramisnik 'ut 'andar
yazdan spasdar
buit
'hem.
(32) 'pat
nevakih 'ut
xvapih
akas
framayet
'bfutan 'ka3 'etar
nevak
Xvap 5/am
'ut zamanak i n6vak
'hast;
'vehan raS veh
'estat;
'vehan ra8 nevak
'pat
kamak 'hast.
(33)
'Ke-tan hame tan-druvist 'ut (a)
Jan-anosak
'ut 'nam-
burzisnik, dahisn-a,grangik
ut
varr-vaxsisnik, 'her-pattayisnik
ut den-fraskartik,
patvand-pattayisnik
ut
ruvan-garoSmanik
'darand.
(34)
'0 'ke azat-tom
'pat gohr,
burzismnik-tom
'pat
'nam 'ut
5stikan-tom
'pat
fraronih 'ut asnak-tom
'pat vehih, pur-brazayak-
tom
'pat mi0r,
namik-tom
'pat ratih,
kartar-tom
'pat
snayeniAn i
yazdan,
(a)
burt-ranj-tom
'pat
den i
Mazdesnan, aSyarenitar-tom
'pat
katar-ic-e 'heran i
5ofaman
'ut
ceyonih
i
afrin,
hamak- (b) *bahrostanih
'ut Xvarr
[i]
vahman i vahmanan.
(35) *hamayikiha
'andar tan-
druvistih 'ut
(c)
tan-pur-paspanih
i hac besitaran
bes,
'hast
pur-
hanbariha husravih
pat-as
arzanik 'darand.
(36)
'Ke-tan 'hac
XVapat spurranih <i>
ganj
i
hamesak-vaxs
Xvap
'ut
pur-bahr
'ut kamak-rasisn 'ut 'hac
visp yuttarih ap6zar
boXtak
'darand.
(37)
'Andar
(a)
bun i namak : 'ut-tan yazdan
'pat
'han i
agirangik-
tom
gas astisnik,
vinarisnik 'ut
pattayisnik
'darand.
(38) Ham6-perozkar
burzisnik-tar
pahlomiha
vahman i vahmanan.
(39) yazdan
'smak der-zivisn 'ut druvist 'ut
farraXviha
['ut]
apbimrn
'ut
perozkar
'ut ravak-framan 'darand.
(40)
'Andar bun i namak: 'ut-tan hamesak farraXvih 'ut
perozih
ap,zayat:
vahman i vahmanan drfit.
(41)
Yazdan
erpat xvatay 'pat
raesca
Xvaranasca 'pat
estisn i
tanv6 drv,atdtam 'andar har 2
axvan
astisnik 'ut
pattayisnik
'ut
vinarisnik 'darand.
(42)
'Andar bun i namak: 'ut-tan
yazdan
nok nok
'pat boxtar
bavend:
<'pat> ray
'ut 'Xvarr 'ut
xvskarih,
tan-druvistih 'ut
der-zivisnih 'ut
'pat visp
nevakih vindat-kamak 'darand.
(43) Hamayik perozkar
vahman i
vahmanan, yazdan
'smak
96
NAMAK-NIPESISNIH
hamayikiha
'baxsand 'han i mas
bozisn, apar-tom
burzisn 'ut
akanarak
ramivsn;
'ut hame
apat,
ahrav 'ut perozkar 'darand.
(44)
'Andar bun <i> namak: 'ut-tan hame drut 'ut ramisn
'ut
ahrayih af3zayat:
vahman i vahmanan frestit.
Frazaft
'pat
drut: bun
[i]
den danisn 'ut
virravisn,
'ut
miyan
xrat
<'ut>
mi0r,
ut sar
bavandak-menismnih
'ut hucasmih. 'Pat
druit, satlh,
ramisn.
T RANSLAT ION
On the
Way
to Write Letters
In the name
of
the Gods
(1)
Now I shall treat of the correct
way
to write letters to divers
persons
in
high estate,
to ever-victorious
kings, nobles,
and
dignitaries,
to
prosperous officials,
to those who are
worthy
of all
praise, protected
by
the
gods,
and friends of
cities,
to such subordinates as have alert
and
unforgetting
minds,
to servants whose faithful labours cannot
be
forgotten,
and are therefore considered honourable and
dear,
to
father, brothers,
or
children,
or those who take the
place
of
father,
brothers,
or children.
(2)
From the bountiful treasure of the
gods may your
fortunate
body
and sweet soul
enjoy
long
life with
health, prosperity
with abundant honour,
good
fortune with the infinite
prolongation
of
your race, lasting respect,
joy
that
passes
not
away,
boundless
praise
with
speedy effect,
a
great
name
resplendent afar, perfect
holiness with
the salvation of the
soul,
and honour
undoubting
of itself.
Completed
in
praise.
(3)
May
the
gods keep you
ever in all-honourable
increase,
all-
glorious
wealth and
plenty,
in the boundless bliss of
perfect
righteousness, complete
in
wisdom, attaining your
desire.
(4)
May
those whose works are
high grant you
honour
according
to
your desire, wealth,
and
plenty
to adorn
your name,
the
highest
might
with
power,
boundless character and fortune like to the
gods,
glorious praise
for
your
noble
lineage, pure
action with an
ample lot,
great
deeds that benefit the
good: may your body
in health
enjoy
them
perfectly, according
to
your
desire.
(5)
You,
a man of
high aspiration, compassionate,
the benefactor
of
many,
may
they
deliver and
keep
far and unscathed from all
adversity-the
all-victorious M. son of N.
;-
(6)
M. son of N. who
performs great deeds, organizes
the
continents,
VOL. IX. PART 1. 7
97
R. C. ZAEHNER-
practises righteousness,
succours the
poor,
and
gives
all creatures
hope ;-
(7)
M. son of N.,
who adorns the world and embellishes the con-
tinents,
and benefits the
provinces;-
(8)
Weapon
of the
gods, power
of the
prudent, support
of
Eran,
protector
of the
worshippers
of
Mazda,
M. son of N.
(9)
May
(the gods)
ever
keep you
successful at the zenith of all
good fortune,
in all-honourable
increase,
in the bliss of both worlds
;-
(10)
Noble in
lineage, praiseworthy
for
prudence, pure
in
deed,
perfect
in
wisdom,
renowned for all
goodness,
M. son of N.
(11)
Foremost in
learning, praised
for character and
fortune,
splendid
in
your time, helpful
in both
worlds,
M. son of N.
(12)
Sound in
essence,
well-formed in
character,
merciful in the
exercise of
authority,
beneficent in
righteousness,
a
helper
to all
good
men,
M. son of N.
(13)
From the
dispensation
of those whose works are
high may
all
wealth and
plenty,
all
good
fortune and honour be
your guest
and
remain with
you.
(14) May they keep you
for a
long period
sound in
body, honourably
prosperous, highly
fortunate with a rich store of
honour, furthering
holiness for ever and ever:
may
they
keep you
unhurt and safe from
all
adversity.
(15)
May you enjoy
all
honour, increasing holiness, success,
prosperous friendship,
and
everlasting offspring.
(16)
May (the
gods)
keep you
in all
honour, increasing
in
righteous-
ness,
of effective
desire,
in all
heavenly
and
earthly honour,
in
prosperity, opulence,
and
success,
unscathed
by any adversity.
(17) May
they
keep
you
equipped
for the furtherance of
goodness
and
righteousness,
all-honourable in both
worlds, widely prosperous,
rich in holiness.
(18)
(Now
with
regard
to)
a letter
inquiring
about affliction and
offering
consolation to the
great
and
respected.
(19)
May
the all-victorious M. son of N.
repel
affliction and crush
trouble; may
all
opposition
be far off:
may you
be honourable in all
heavenly
and
earthly
fortune.
(20)
Whereas we have been informed that the
grievous
pangs
of
death have come
upon
the immortal-souled M. son of
N., yet
from this
there is no
earthly remedy-to escape
from death and the
passing
away
of man that lives
by food, no,
not
by
the fortune of the
highly
fortunate,
nor the
prudence
of the
prudent:
neither the learned
98
NAMAK-NIPESISNIH
(escape)
nor the
wise,
nor
yet
the violent and
sinful,
nor those who do
great
deeds nor those who
practise
virtue : but for all men it is ordained
that the
coming
of
death,
the
Day
of
Judgment,
and the
crossing
of the
Cinvat
Bridge
shall come to
pass.
(21)
T his man of immortal soul was
beneficent, illustrious,
a source
of
great advantage: may
he have Heaven for his
portion
and Gara5man
for his reward.
(22)
May you
live
long, may you
live in
health, may you
receive
contentment, may you quicken your mind, may you
increase
your
soul:
may you break, crush,
and
vanquish
the Evil
Spirit
and the
demons
by receiving
contentment:
may you propitiate
the soul of
him whose soul is
immortal,
as is
seemly
and
befitting, by sacrifice,
invocation, and the recital of the
praises
of Dahman.
(23)
May (the
gods)
protect you
for a
long
time from all
adversity,
and
prosper you
with
joy
and
well-being;
may your
fortunate body
prosper greatly
till
the time of the
Rejuvenation.
(24)
May you,
untouched
by any
adver-
sity,
enjoy
the
highest
fortune.
(25)
With
prospering praise
and faith in the
gods
M. son of N. has
written.
(26)
From M. son of N.
many greetings (27). May you
have a
kindly
lot :-if the letter is
(written)
in a
hurry.
(28)
Worship
to Zartust son of
Spitam
of holy Fravahr.
(29)
T o him who is
praised
for his
body,
honourable by birth,
pure
in
generosity, acceptable
in
character,
faithful to the
gods,
most
patient
among princes,
seemly
in the secular
life, perfect
in
nature, lot,
and
fortune, endowed with a
goodly household,
illustrious and success-
ful in
speech, kindly
in
authority,
wise in
good government,
com-
passionate
and blameless in
administration,
in
philanthropy
the
country's
hope,
an ornament to the
good,
ever victorious and
princely,
M. son of N.
(30)
May
the
gods by
vouchsafing
you
all favours
keep you long
to
live,
stable in
good fortune,
embellished with all
praise,
successful.
May you
continue
increasingly
to
enjoy long
life for
your (breath-)
soul,
health of
body,
material
prosperity
with mental
joy
and all
good
things,
and honour with holiness of the soul.
May your
state be like
mine when I in excellent condition finished this
letter,
desirous of
asking
news of
your helpful activity
and
bodily
health.
(31)
Now I write that
up
to the
day
X. of the month Y. when
I wrote this
letter,
I have been in
good health, thankful,
and desirous
(sc.
of a letter from
you).
Your letter
arrived,
and I have seen it and
scrupulously
studied its contents: I was
glad
that you were well and
99
R. C. ZAEHNER-
gave
thanks to the
gods
for it.
(32)
Rest assured of our
good
condition
and
comfort,
for
here, too,
times are
very good,
and the season fair:
with the
good
it has
gone well, and it still
goes
well with them
according
to their will.
(33) May
(the gods)
ever
grant you
health of
body,
ease in
life,
an honourable
name,
noble
generosity, increasing fortune, the
security
of
your property,
the ultimate
efficacy
of
your religion, lasting offspring,
and Garoaman for
your
soul.
(34)
T o the most noble
by birth,
most honourable in
name,
most
faithful in
righteousness,
most renowned for
goodness,
most
splendid
in
friendship,
most famed for
generosity,
most active in the
worship
of
the
gods,
most conscientious in the
Mazdayasnian religion,
most
public-
spirited
in all secular matters and all forms of
worship,
endowed with
all contentment and fortune,
M. son of N.
(35)
May
(the gods)
ever
keep you worthy
of bodily health and of the full
vigilance
of the
body
against
the malice of the
malicious,
that
is,
a full store of
good
repute.
(36)
May they
from the
teeming
fullness of their ever bounteous
treasury keep you well, prosperous,
and
successful,
and
preserve
and
save
you
unscathed from all
adversity.
(37)
At the end of the letter
:-May
the
gods establish, maintain,
and confirm
you
in that most
glorious place.
(38)
0 victorious and
perfectly
honourable M. son of
N.,
(39) May
the
gods
keep
you
long-lived,
healthy, fortunately fearless,
effective
in command.
(40)
At the end of the letter
:-May your good
fortune and success
ever be increased: to M. son of N.
greetings.
(41) May
the
gods establish, maintain,
and confirm
your
reverence
in wealth and
plenty,
and in
lasting
health of
body
in the two worlds.
(42)
At the end of the letter
:-May
the
gods
ever
again
be
your
deliverers; may they
fulfil
your
wishes with wealth and
plenty, good
behaviour, bodily health, long life,
and all
good things.
(43)
0 all-victorious M. son of
N., may
the
gods
ever
grant you
the
highest salvation,
most exalted honour and boundless
joy:
may they
ever
keep you prosperous, holy,
and victorious.
(44)
At the end of the letter
:-May praise,
joy,
and holiness ever
increase for
you:
M. son of N. sends
(this
letter).
Finished in thankfulness-at the outset
religious knowledge
and
faith,
in the middle wisdom and
good will,
on
completion perfect
thought
and kindliness-in thankfulness, gladness,
and
joy.
100
NAMAK-NIPESISNIH
NOT ES
(1) (a) sa&ct-nipistan
"
correct
writing
". For a similar
compound
cf. Pn. 59
(Pahl.
T exts,
p. 50), "pat-as
'ddnT het n6k-ddtdrT h i rdSisn-
dmdtar i c6isn, vT rdst&r <i> 'har
sac6t-kartan, sut-Xvdstar <i>
vispdn 'pat
'har 2 aXVin rd8enisndn ".-"
By
it
(viz.
a/zar)
the new
creation shall be realized, which consummates the order of
things,
brings
to
pass
all
necessary action, and seeks an
advantageous
solution
to the
dispositions
in both worlds." Amdtdr is the
reading
of
JJ;
the rest have amoXtar: cf.
np.
ozl.
Nyberg (Glossar, p.
189)
emended
to raSenisnomand. For
sac6t-nipistan
cf. also
sdyast-kartan
(Pahl.
T exts,
p.
123, ? 14,
v. note
(a)
on
?
3):
the first member of these
compounds
is best
regarded
as a short
infinitive, < Old Iran. *-ti,
though
in similar
phrases
?GV. has sazat and
sdyat :-8, 51,
9Z b5
sdyat
budan
; 11, 55,
pa
n5 sazdt burdan.
(b) aparmdnT kdn':
for -main
" mind" cf.
np.
,jI,*.
T he
word is attested in HAM., 57
(Pahl.
T exts,
p. 62)
: animurzT t 'mart
aparmdn 'pat
zinddn 'ma kunet
"
Do not
high-mindedly (haughtily)
cast a merciless man into
prison."
(c)
Exact translation uncertain.
(d) yazddn-panak.
Cf.
Man., i, 11, 10.
yazddn-panak
'mart: but
the context makes
*gehdn-panak
probable. SaOr-a8ydr: popular
etymology
for sahrddr later
pronounced sahrydr.
(e)
~-.jI )A
3
A X
y
j~v~.
T ranslation uncertain.
23
normally
represents
"
1,000 ", but that is
meaningless
in the context:
ray
is
attested in
mpT . (Northern
Dial.) rg
and Arm.
arag,
erag,
and
Professor
Bailey
has drawn
my
attention to
Hus., ? 10,
JJly
which
he reads as
ray-nipek.
Similarly
for
bay
the
spellings j, I,
and
jj
are found
(GrBd.,
32, 5,
aJ j _'
: ZXA., 31, 1, with
variants
j
and y _ ). Cf. also
Man., iii, 20,
f, may
" hole ".
anos-afydat
"having
an eternal
memory"
or "ever to be
remembered
"
or
"
the recollection of whom is sweet
"
(v. ? 2,
note
d).
ha6-as-kasdn
ray anos-afydat
is
certainly repeated
from the similar
words that
precede
it.
(f)
anek
(?u)
: reading
wholly
uncertain. Andak is meaningless
in the context. A word for
"
pains
",
"
service
", seems to be
required.
*Anek <
an-aya-ka,
cf. Skt.
anaya-
"distress ". As I can offer no
101
R. C. ZAEHNER-
parallel passage,
the
suggestion
is
put
forward with the
greatest
reserve. A-nek for a-nevak seems
improbable.
2.
(a)
'ke
=
utinam,
with
conjunctive,
here
passim.
Cf.
np.
(.
(b) hangat:
v.
Nyberg (Glossar,
p. 101).
mpT . 'ngd, hw'ngd.
Rather "rich" than "lucky": cf.
ZXA., 230, 12. 'vas nevak;h 'ke
ham
hangat,
ham
dri7yos
hac-as z7visn darisn " much
prosperity
from
which both rich and
poor
derive their livelihood."
Again, ZXA., 231, 1,
'pat
tan
hangatT h
'be '5
driyosdn
dahet
"
for the
body
(i.e.
corporeal
existence, opposed
to
ruvan)
he
gives
riches to the
poor."
(c)
Patvand:
"
lineage ";
thus it has the
meaning
both of
"
off-
spring
"
and
"
ancestry
". Pahl. T exts, p.
78, 'zan kartan 'ut
patvand
i
geteh
rdSenitan
"
to
marry
a wife and take care of one's
earthly
offspring
". But Pn. 2
(Pahl.
T exts, p.
42)
'ut-am
patvand
'ut tohm
'hac
Gayomart
" and
my ancestry
and
lineage
is from
Gayomart."
(d) yan:
"the breath soul" : it dies with the
body
and is collected
from the wind at the Fraskart
(GrBd.,
223, 1;
Pahl. Riv., 48,
55).
For
discussion v. Professor
Bailey,
Ratanbai Katrak
Lectures, Oxford,
1936. In SGVA. for yan Skt. has
Jiva.
T hus it is
probable
that anos,ak
is to be translated
"
sweet ". Cf. Arm. anoys, anusak; np.
Jy,
42;
mpT .
'nwsyn.
(3) (a) )ja.':
occurs
later, ? 4,-cihr
'ut
breh,
and
? 25,--drit.
mpT .
has
's'g,
s'gwmnd
(Andreas-Henning,
ii), Soghd.
s'k
" Zahl
"
(Lentz
Waldschmidt-Lentz,
Manich(iische
Dogmatik,
p.
101).
T his makes the
reading
asdk almost certain: the
meaning
will then be
"
numberless
",
" boundless
";
for asik drut cf.
? 2,
akandrak
dfrin.
AZ.,
92
(Pahl.
T exts, p. 13)
offers a
parallel:
*'Nun tT r
(Oi9)
'hac 'man
'saveh, fravaz,
hunar *asdk
(_mj3)
'pat
har razm 'ut
pdtdrazm
[i] 'to
peroz
vindeh "
Now, arrow, depart
from
me, speed forth,
and
victoriously
show
(lit. find)
thy
skill to be boundless in attack and
counter-attack".
Pagliaro
(Rendiconti, 1925)
read
apar
kas for
_Vjj 3w];
but
apar
is
phonetically
written
3oy (e.g.
ZXA.,
252, 12,
twice)
and once
]tv
in 3o3v
(Draxt
i Asfirik
2),
while
3Iyv
invariably represents
hunar. For the termination .u for
9u
cf.
GrBd., 1, 2)
-Au o I -uA for ddnak i
tuvdndk).
For a
possible reading
asdk < *d-savdka from Isav- whence Av.
sava, saoka, Pahl.
sut, etc.,
we have the following evidence:-
102
NAMAK-NIPESISNiH
(1)
T he
above-quoted
passage
from AZ. where
-)ju might
represent
dsdy- (Southern
dialect to
*d-sdvaya-),
and be translated
"increase
thy
skill ".
(2)
*savdk: In
MX.,
55, 5,
in a
passage treating
of the different
kinds of mountains there is an
adjective
')W)
used with
rdiendk,
and
*savdk,
"
prospering,"
"
beneficent,"
seems the most
likely
reading,
since
gydk
makes
poor
sense. In Pahl. T exts,
p.
123, ? 14,
*savdkT h is
perhaps
concealed under
~0~
('ddtastdnih)
and the
variant
.J)zu'
: Ohrmazd
mas-*savdk7h, sayast
kartan i tan i
pasen
r5d
xrafstar
Jan
'andar kart " Ohrmazd for the sake of
greater
advantage
and because the Final
Body
had to be
brought
to
pass,
put
the breath-soul into noxious creatures ". T his recalls
GrBd., 142,
15, where the mas-sutth
(= mas-*savdkih)
of the
xrafstars
is
explained.
(3)
*savandakh :-Pn. 20
(Pahl. T exts,
44): 'apak
hamdk vJehn
'pat
ddt
Xvap
*savandakT h
(.
)))
'estdtan:
"
T o be
very helpful
to
all
good people according
to the law."
Nyberg
read sandakih. But
dejn,kh is
perhaps
the safest reading.
However, though
the existence of asdk
"
prospering
",
"helpful ",
"increasing
"
is
certainly admissible, ?
25 of this book
(JVjj.
drut)
points
rather to asdk.
4.
(a)
bdlistik: the
reading
of
DP.,
T a: the rest have
y)3.
For a discussion of the latter v.
note, ?
34.
(b)
cihr 'ut breh "character and fortune
"
(so ?
11)
rather than
"form and stature" as tan ut breh
"
body
and stature
"
in Kn.
(Antia),
16, 10,
and
17,
15.
(c)
Miswritten for kartak ?
(d)
}5)
for
Wjj51j
druvist: for druvist tan cf.
?? 14, 30,
33, 35,
42.
(5) (a) apuXsdyisn-kar:
for the insertion of
I (u)
before xs cf.
ZXA., 241, 9,
Wu j.)fyej;
241,
6 and
8,
))l<J<)(.4 Y
;
241, 7,
^^
I
Jeyej.
For a discussion of this and
cognate
words
v.
note, ?
29.
(b) apjzdrjnitdr (.uj
.u)qj)
"deliverer
",
cf.
apezdr (??
14,
16, 24,
36)
>
np.
j\.
"free ". Cf.
ZXA.,
241, 1.
apezdrjntdr
i
griftdrdn
"
deliverer of
prisoners
"; further DkM.,
681, 19, boXtan
'ut
))y
^ue~
y
which Professor
Bailey
has
brought
to
my
notice.
103
R. C. ZAEHNER-
7.
(a)
98)-C,
mayavand
< Av.
magavan-
(for
this much discussed
Avestan word v. Messina,
Ursprung
der
Magier, 1930).
T he form
maghavant-
is found in the RV.
(v.
Grassmann,
col.
972),
and the
alternation of the -van and -vant suffixes
may
be seen from
mpT . xwd'wn
as
against np. Jjl>a
::
moreover,
in
Ys., 51, 15,
magavaby5
is translated
by mayavanddn
(I
a
).
In the GaOic
passages
where the word occurs the Pahl. tr. has the
following
:--
(a) magavan-
Ys.
33,
7.
ej~ ))rj,
?
mayT h.
51,
15. ia ',
mayavanddn.
(b) maga-
29, 11: 46,
14.
mas-may7h (JA.).
51,
11.
apecak-veh7h.
51, 16.
apecak7h.
53,
7.
j)OC,
may7h,
glossed apecak-vattarT h (!)
sc. for
apecak-avattarih
(cf. Zs., 1, 21,
5hrmazd
hamdk 'vehT h
a-'vattarih).
From this it is clear that for the Pahlavi commentators
mnaylh
meant
"
pure goodness
"
and
mayavand
"
purely good
". T hat it was
not a mechanical
transcription
is
proved by
its use in this
passage
and
in Pahl. T exts,
p.
131, ? 15,
where we have: tan
'pat
rmayavand7h
(MtO}l^6)
i den
ddstan,
and
DkM., 478,
13.
Xvatdayh }f
i
xVastak,
Xvdstak
I
i tan,
tan
b1)~-'
<i>
ruvdn,
where we seem to have
the
meaning
"
beneficial " as here.
T hough
it is
obviously
a learned
word, it would
certainly
be rash not to take the Pahlavi
gloss
into
account when
considering
the
meaning
of Av.
maga-.
(15) (a)
fraskartik:
"
lasting,"
"
permanent."
T he
origin
of the
phrase
is
clearly
shown
by ZXA., 250,
3 : ravdk
patvandih
i
'tikfraskart
zam.in. Pahl.
T exts, 53, ? 15, proves
the
meaning "permanent ",
"
stable ": 'be 'nin 'en 'kuhnam 'cis i
fraskartik
apdyet,
der-zamdn
pattdyet
'ut 'ne visojet
"
But now I will do
things
that shall be
permanent,
endure for a
long time,
and not be lost". Cf. also
AVM.,
195-8
(Pahl.
T exts,
p. 99):
Dost i
fraskartik
katar ? Kunisn i frroSn.
Dusman i fraskartik katr ? Kunisn i
vat; ibid., ?3,
p.
86: 'cis
i
fraskart7k pattdyet.
(16) (a)
MSS. bahrih&.
(18) (a)
T ext:
pursisnik.
MK., y
.
104
NAMAK-NIPESISNIH10
(19) (a) gutk&n-
v.
Nyberg-Glossar., p. 85, cf. GrBd.
173, 8.
gukinJt, mpT . wygnd
"
zerstdren
"
(Andreas-Henning, iii), gwg'nyd
(id., ii, p. 31)
v.
Henning
in
ZII., IX, p. 189.
(b)
zar7ik < Av. zar-
;
cf. Kn.
15,
8
(Antia, p. 48) ; Man. i, 2, 1;
1ii 1, 4
; ii, 9,
12
;
Dd.
26,
4
(3)
:
mpT . zryg
:
~GV., 14,
33.
zarT gc,
(Skt. transliterates).
(20) (a) pT mr
"
pang ",
v. Professor
Bailey,
BSOS.
VIII, p. 1155,
who
compares
Skt.
pityati
"
abuses ".
AVN., 1, 20,
has
pur-pT m;
Pahi.
IRiv., 36, 10, p7makin.
(b)
MSS.
e4u
(c)
MSS.
'amc7h,
but the context demands a
negative
?j'nJst.
(2 2) (a) V7td,arinit. For discussion v. Professor
Bailey,
"
Iranian
Studies,
III"
BSOAS., VII,
296
(1.934).
(b) gukin
: v.
?
19
(a).
(c)
Dahlimn : T ext
)
DP,
T a
,0
which makes
Dahman certain.
Perhaps
Afrin
ought
to be
added, though
Dahmain
appears
alone in the Persian
Rivayats,
v.
infra.
Dahm-an Afrin
(Av. dahmdi- jifriti-)
is described in
GrBd., 175, 6:
Dahrnan
JfrT n
'hen min5k <'kg> 'ka5 mart&mnJn ifr7n 'kunFmd,
'h&n <'Pat> 'xvarr rasJt: W '&
-
-y8
"p 'pat 'h&npamna 'ir
guft
'km
'apJ6c
'5
xdn rasJt, Jfr7n4i6
i dahindin
(ddmJn?), 'pat
'hMn
patmdin 'ap&6'
'(3 'mart 'rasJt
"
Dahmdn Afrin is that
spirit
who comes
with
good
fortune when men
give praise ;
for
just
as water returns
to its source in the manner I have
described,
so does the
praise
which
wise men
(creatures?)
offer in the same
way
return to man ". In Pahi.
Riv., 46,
4
("
Creation of the
Sky ") Dahm-an Afrin is said to control
the
sky
: 'ut-at' v7naris'n
'pat
*zj7)r
(??
I
)
i ahrav Dahmdin
A-frT nt
()q)
"And it is controlled
by
the
might (?)
of the
holy
Dahman Afrmn ".
T his
passage
indicates that
Dahmdn A~frin is a
deity
to be invoked
after a
death, and his activities in this
respect
are indeed described
in a Persian Verse
IRivayat (Hormazydir, ii, p. 192):
Read
105
R. C. ZAEHNER-
"When Dahman comes to the aid of
souls,
the soul
rejoices
and
smiles at Dahmn :
everyone
who has
passed through
the world
must,
because of
the
Evil One,
deliver
up
his soul
(breath-soul,
life;
v.
? 2,
note
(d))
and die. Since he is sundered from his kith and
kin,
help
must be
given
to the soul. On the third
night,
the eve of the fourth
dawn,
they
shall sacrifice a
sheep
for the soul which would attain its
desire,
and
give
its fat to the
Fire,
and
they
shall recite the Avesta:
the soul
taking refuge
in Dahman
goes
sinless to the
bridge-head,
and
passes
over that
bridge
in
joy,
for Dahmsn too assists him."
(d)
MSS. n
?fqh.-
(25) (a)
v.
?
3,
note
(a).
(26) (a)
.al
written for th v.
Unvala, Hus., Intro.,
?
11.
T his is a
very
common
confusion,
e.g.
Pahl.
Riv.,
8a, 2
; 8e,
6
; 48,
37
ZXA., 29,
6.
(27) (a)
T ext:
rA(Y) (JJ,
fo))
r
QY (
(29) (a)
MSS.
}c,.
}}o n} 1.
If this is
correct,
it must be taken
with the
preceding sentence,
"
Zoroaster of
holy
Fravahr and
praised
in
body
"; but in the
parallel section, ? 34,
we have '5 'ke .... It
is,
therefore,
reasonable to
suppose
that
}e)j }
has fallen out before
~.
(b)
vdvarikan: v. Salemann,
Manichdische
Studien,
p.
69. Vdvar
is
"
certainty ",
"
unquestioning
faith
",
as is shown
by
the series
iem, hunar, vjehh, husravyh, 5stofiSrIh,
vdvar in Pahl.
T exts,
p.
80:
xem
'andar
mat,
'ut-as
gydk
'be 'kart: hunar 'andar
mat,
'ut-as
gydk
pdk
'be kart: vehT h 'andar
mat,
'ut-as 'be
gydk
drdst: husravT h 'andar
mat,
'ut-as'
gydk
huboS 'be kart: ostdarT h
'andar
mat,
'pat gas
'be
'nisast: 'ut vdvar 'andar
mat,
'ut rdst
5st,d/]r
'be
patiyrift
" Character
106
NAMAK-NIPESISNIH
enters
(a
man),
and makes room for itself:
prudence
enters and cleans
that
place: goodness
enters and
prepares
a throne:
good repute
enters and makes the
place fragrant:
firmness enters and sits down on
the throne:
certainty
enters and
rightly
and
firmly
takes
possession
of it." Cf. also
HAM., ??
61 and 74
(Pahl. T exts, pp.
63 and
64).
(c) *niXsadisnT k:
MS.
readings
are
D^~
.)?,
1
0wiJ
.
Mx.,
27:
2,8,9,
has ?
y.IJAUy>J,
q,o
j, ^)Oyj,
where Paz.
has
vdtXii-tar,
etc. Skt. sahisnutara,
etc. T he latter
gives
the
meaning
"
patient
","
forbearing
". I cannot
explain
J),
in this
passage
unless
it
represents
,V,
ideogram
for nev, or more
probably
a miswriting of
~'~oo.
For the root
*xsad-
v.
Henning
in
ZII., IX, p.
188. If the
original meaning
of
*xsad-
is
"
leave
",
"
forgive ",
"
relent ", it is
probable
that Arm.
nsxar
"
residue ", and
asxar
"
mourning"
(from
the sense of
"
repentance
")
are also to be referred to this root.
T he
reading
XvapaxsahisnT k
(Wv.Q-y4, ?O VyQ,
)
is not
certain.
xvapaxsisnT k
from a later
apaxs-
is
possible (v. Henning,
loc.
cit.).
But we
may
also read
anapaXsahisnT k
from
*apa-xsad-
attested in
?GV., 11, 358,
where the
meaning
is manifestly
"
withhold ",
and where Skt. has
avagopitum:
the translation would then be
"not
withholding ",
"
not
stinting ",
"
generous
". T his seems to
indicate another Vxsad-
probably
connected with Skt. ksad-
"
cut,
divide ".
(d)
MSS. read what
appears
to be:
'pat miyan
rdst
b6Xtak,
which
makes no sort of sense. MJhan
might
be taken as "doubt" < Av.
maeOana-,
cf. also
mpT .
(Northern Dial.) myhg'r;
we should then read
*ha6 mehan rdst
boXtak
"
completely
free from doubt ".
(33) (a)
v.
?
2,
note
(d).
(34)
(a)
For similar
compound
cf. burt-snohr, ZXA., 231,
13.
patmoXt-zendn,
ibid., 248,
18.
(b)
|oj_
occurs twice in
Pn.,
v.
Nyberg, Glossar, p.
32.
In Vd. 3, 27,
Av. bT ha is rendered
by
)Q . ',
but since the trans-
lation of bdSa is otherwise
bdstdn,
and the insertion of 3 is not
uncommon,
this one instance must be discounted.
Moreover, Nyberg's
connection with Skt. bala- and bdla- is unconvincing.
An examination of
passages
in which the word occurs
proves
the
meaning
to be "
resigned
"
or "contented ". T hus it is found with
Xvarsand;
Kn.
16,
23
(Antia, p. 52), Xvarsand
'ut -:
VEAM.,
23
107
R. C. ZAEHNER-
(Pahl T exts,
p. 146),
'pat pitydrak Xvarsand,
'ut
'pat
astdnak
-,
'pat
z7vandakih vistdaX 'md 'bavet "
Be not content in
adversity,
or
resigned
to
misery;
put
not
your
trust in life ". In AVM., 49
(Pahl.
T exts,
p. 91)
Xvarsandih
is thus defined: "
T he function of
Xvarsand7h
is to
preserve
the
body
from the desire of excess, and to take note of
the
pain
that follows
aXvarsand7h and the fear of
excess; and not to
abandon for
anything
whatsoever that
thing
on which reliance can
ultimately
be
placed, and not to
worry
and fret about
things
which
pass away, fearing
that it is not
seemly
to do otherwise."
Further,
AVM.,
192
(Pahl. T exts,
p. 99)
proves
that
aJO]vV
is one of
the
gentler
virtues: it is there
coupled
with a8armenisn
"
humble ".
T hus it
appears
that the word is to be read as bahrostdn
"
accepting
one's lot ", "
resigned ",
"
content ": for the latter half of the com-
pound
cf.
np.
A;l, mpT .
'st'n-.
T hough
the more usual
meaning
in
Book Pahlavi is
"
take away ", "receive
"
is well attested in such
phrases
as 'ke
'dahet, 'stanet
(VEAM., 17)
and
a/3dm
'md 'staneh 'ut
'md daheh
(HAM., 21, Pahl. T exts,
p. 60);
also DkM., 403, 14,
'stat
'ut 'ddt
(Bailey).
T he evidence for bahr-rather than bar-is as follows. In
AVM.,
56,
it is said
"
ummet bahrostdn-tar ", and in
?
48 we have
Xvjgskdrh
i
ummrnt bahr
(.,(yj)
i kunisn '5 tan
patvastan
"T he function of
hope
is to saddle the
body
with its due
portion
of action ". In Pahl.
Riv., 62, 24, bahrdstdn7h is defined:
"
19-6m bahrdstdn7h: 'hdn 'bavet
'ke bahr
(j)
i ruvin 5 tan
af3gist (MR.
J,
Vc
Q,
cf.
mpT .
gyst, hngys-);
'ka8-as
skiftih
'apar
frdc 'raset,
'ut-as '5 'kas tuvdn
spoXtan,
'ne
spozet,
'be bahrastdnmh 'XVat
'apar
pat7ret
" T he nine-
teenth
(virtue)
is
resignation: (the resigned
man)
is he who forces
the
body
to
regard
the soul's due
portion:
when terrible misfortune
comes
upon him, and he is in a
position
to attack
another,
he does
not
attack,
but is
resigned
". T hat bahr should be read in
preference
to bar in this
passage
is made certain
by ZXA., 226, 14,
bahr
(3
y()
i tan 'ut bahr i ruvdn '5 ruvdn dahet.
Moreover,
the
occurrence of bahr in these contexts makes it
probable
that the authors
were
using
the word because it occurred in the former
part
of the
compound.
It remains to be said that in
ZXA., 257, 4,
bahrostdn is rendered in
Paz. by bdlastdn,
which
may
either be a late
pronunciation
on the
108
NAMAK-NIPESISNIHI 109
analogy
of
bdlist,
or
simply
due to the
ignorance
of the
Pdzandist,
which in the
Stfiyis'n
i ST R56ak would
appear
to have been considerable.
(c) pur-pdspdinT h
translates Av.
pourit.spaXstli.
(37) (a) bun, apparently meaning
"
end ". T he rest of the treatise
has been
dealing
with suitable
proems,
and one now
expects
to hear
how to end. T wo of the four
endings, ?? 37, 42, contain
appeals
to the
gods.
Mdnu'scihr ends his first letter
similarly (Man., i, 11, I11)
:'ut-tan
yazd&n
n5k n&k
pur-patmdniha
'ut
spurr-afraziha
ag3zaiyjnnd
mnasJn&tnd
(cf. ? 42) ; and at the end of his second letter we have
pattdyis'nT k
vT ndri'nik- as here.

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