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:
(Pahlavi Translations, Part III.)
A
A
JAMASPI, PAHLAVI, PAZEND AND PERSIAN TEXTS
A
A
A
Gujarati Transliteration of the Pahlavi Jamaspi, A
English and Gujarati Translations with Notes A
A
of the Pahlavi Jamaspi, A
A
A
Gujarati Translation of the Persian Jamaspi,
and English Translation A
A
of the
A
Pazend Jamaspi.
liY
JIVANJI JAMSHEDJI MODI,
B- A.
(1877)
Fellow of the University of Bombay (,1887), Dipl. Litterii et Artibus (Sweden, 1889), Shams-uU Ulama (Government of India, 1893), Officier D' Ac ademie (France, 1898), Officier
de
I
'Instruct ion Publiqve (France, 1902).
33
o ra b
a
jj
PRINTED AT THE
BOMBAY EDUCATION SOCIETY'S 1903.
PRESS.
iTtl
WORKS BY THE SAME AUTHOR. The
Religious System of the Parsees.
Wine among
the Ancient Persians.
Asto-dan.
The River Karun.
The Game
of Ball-Bat
among
the Ancient Persians, as described in the
Epic of Firdousi. of the Parsees, their Origin and Explanation.
The Funeral Ceremonies
J)ante and Viraf, and Gardis and Kaus.
The
Mar-NAmeh,
Persian
or,
The Book
for the
taking of
Omens from
Snakes,
The Bas
Relief of
Behram Gour and
Horse
the
in
Ancient Iran.
Cucullin and Conlokh, and Rustam and Sohrab.
Charms
or Amulets
and a few Ancient
Beliefs
about the Eclipse.
Cashmere and the Ancient Persians and the Indian Game of Chess.
The Antiquity of Avesta. The Belief about the Future
among
of the Soul
the Ancient Egyptians
and Iranians. Marriage Customs among the Parsees, their Comparison with similar
Customs of other Nations. Aryadgar-i-Zariran, Shatroiha-i-Airan,
(The Memoir of Zarir,
Afdya va Sahigiya-i-Seistan and the Wonders and Marvels
va
Cities of Iran,
of Seistan).
Impressions d'un Parsi sur
La Ceremonie du The Parsees
Two
Naojote parmi
at the
de Paris.
les Parsis.
Court of Akbar and Dastur Meherji Rana,
Avesta Amulets.
The Ancient Name
An
la Ville
of Sanjan.
untranslated chapter of the Bundehesh.
^G^irft.
^l^U RU,
an^ctl
*U%H.
i
ii
•»
»i
ii
*|
l»
t
Persian JAnrulspi
»
•
'
...
•••
VIII \
77 •
^7
I.
80
II*
...
81
I
— Chapter
i
•••
•••
**•
• • •
••«
mm'm
1)
91
||
...
...
...
...
...
...
•i
ii
,i
III.
...
...
...
...
...
...
...
?i
ii
,1
IV.
...
...
...
...
...
...
...
ii
>9
ii
V.
•t
ii
ii
VI,
...
...
...
...
...
...
...
...
86
...
...
...
...
...
...
87
Persian Jamaspi, Gujarati Translation Chapter „
I.
II.
82 86
—
—Introduction — On the Rulers after King
92 Gushtasp
93
xii
Persian Jamaspi, Gujarati Translation
— continued.
Page
Chapter III.— On the Future of the World
„ „
„
IV.— On V. — On VI. — On
100
the Rulers before king Gushtasp
101
the Prognostications of the last Millennium
102
PaZkNd JamAspi, English Translation Chapter
IV.
V.
VI.—On VII. — On
the
—
109
110
after
Ill ...
...
Time of Hoshidar, &c.
the People of Hindustan, China, Arabia,
Barbaristan
116
118 Turkestan and
...
On the Declaration of Five Traits of Character IX. — On the Prognostications of the last Millennium X.— On the Division of the Things of the World
» VIII.
„
of the Creation
First Creation
— On the Rulers before King Gushtasp King Gushtasp — On the Rulers
„
,,
108
— On the Beginning
III.—On the
„ „
—
— Introduction
I.
II.
„
95
Plague, Famine, War, &c.
...
120
121 121
122
Appendix
123
Index
126
fVMl*ll
••
•
••
xxiii
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(
W
in several parts,
WP^£jH?
WQ U W
'
folio
-X^*
)
&5), )-.- J0
V^-Hf
yoo^ £
The second
)
is
prognostications in the missing
fragment corresponds
Jamaspi, wherein 16 prognostications are noted.
to the
9th
it
chapter of the Pazend
It corresponds to the 6th
the Persian Jamaspi, wherein 14 prognostications are regularly
folio,
portion of the
chapter of
numbered and noted.
INTRODUCTION.
The fourth ing
lost folio,
two portions
nameh form
manuscript also contains new matter, which we do not
folio of this loose
The
find in our manuscript.
xxvii
first
page of this
folio
continues the subject of a preced-
and then begins a new subject of kings and
as
Fragments 2 and 3 of 1
MU
4
rulers.
These four
.
have given these
I
about the Jamasp-
folios
which contains several other subjects,
part of a manuscript,
that
e. g.,
of
the Andarz-i-Adarbad Marespand.
The manuscript volume,
of the
that written
is
Pazend Jamaspi, from which
by Rana Jeshang, the
brated high priest of Naosari,
The manuscript belongs colophon,
it is
the
to
with which
I
Mogul Emperor Akbar. 2
have collated the text of the Pazend manuscript,
to above,
and
is
For the Persian Jamaspi given in this volume,
It
3
script of the compilation
Jamaspi
I
to
is
the one belonging
Bombay
University
manu-
be the very original
in
1679 A. D.
manuscript
this
very
have followed the text given in
by Darab Hormazdyar written
found in the second volume of
is
is
its
copied from the same source.
According to Dr. "West, this copy appears
.
in
accompauies the copy
an old copy of Darab Hormizdyar's Revayet in the Library of the 29)
said
The other manuscript DE.,
Naib-Dastur Edalji Nowroji Meherji Rana of Naosari.
(BU
As
Meherji Rana. Library of Naosari.
copied from au older manuscript, the Pazend spelling of which
of his Pahlavi Jamaspi, referred
this
father of Dastur Meherji Rana, the cele-
visited the Court of the
The words again are not properly separated.
queer.
to
who
have given the text in
I
(BU
The Persian
29, folio
503a
to
507b). I have collated the text of
Persian
this
manuscript, with a manuscript
(TD)
belonging to Mr. Tehmuras Dinshaw Anklesaria of Bombay.
This manuscript of Mr.
Tehmuras,
a manuscript, which at
l
(
)
to give
As
is
its
a very recent copy of 1887 A. D.
Its original
the beginning of this fragment is lost, and as
correct translation.
However,
I
it is
is
much
mutilated,
it is
not possible
give below, the translation of that part, which
is
intelligible.
Fragment No.
MU
4.
In what way do the men of this (present) time take their birth
;
that
II,
is,
what
is
their creation
?
From whom
(comes) their descent
and
die,
And what
are the signs, and under the help of what stars (they are born) ? What wives and children, and wealth and property, and sovereignty and rule have they ? And how and in what manner (are they possessed) ? And as to what little (ekani) I know about Resurrection and Future state, I, Jamasp, for the sake of that time, when the soul reaches paradise (i.e., because I will be held responsible for what I say, on my judgment day), will never tell an untruth to the people, (either) for their acceptance (chdshidan) or rejection (ramituntan).
C) Vide Journal of the 3
( )
West,
my
.
.
.
paper on « The Parsees at the Court of
Bombay Branch Royal
Vide Grundriss p. 127.
.
Asiatic Society, Vol.
der Iranischen Philologie.
?
Akbar and Dastar Meherji Rana," XXI., No. LVIII, pp. 69-245.
Die Pahlavi-Litteratur, von Dr. E.
W.
INTfiODtJCTIoX.
xxviii
one time belonged to the I think, I
is
now
Dastur Nosherwanji Kaikhosru of Surat, but which,
late
had the pleasure of accompanying the
Parsee libraries
In January 1887,
in the possession of the National Library of Paris.
Professor Darmesteter in his visit to the
late
—both public and private — of Naosari and
then presented by the late Dastur Nosherwanji to Prof.
On
his visit to Surat.
our return
to-
Surat. This manuscript wa3
Darmesteter, as a souvenir of
Bombay, Mr. Tehmnras took
a copy of that
I think, the original
script with the penrtission of Prof. Darmesteter.
manu-
manuscript of
Dastur Nosherwanji has been now presented, with other manuscripts and books of
various subjects, and the Jamaspi
The
original manuscript
The manuscript contains
Library of Paris.
Darmesteter, to the National
Prof.
written in the very beginning (pp. 1 to 20 of TD»).
is
seems to have had no colophon.
JAMASP, Now what
is
book
this
the latter question
of
Jamaspi
And who
?
author.
From
One
is
other i.e.,
is
was
the Avesta,
this
we
Jamasp of Hvova
Jamasp
(fO^tf)/^)}?)*
because he belonged wise
(lit.
he
to the
is
born
called
Hvova
knowing) Jamasp.
XLIX
(Yacna Ha
examine
will
.^^a^xnuQiu^ Farvardin Yasht
9).
•}0^& a>
later).
He was one
initiate, in his articles of faith
Jamasp of Hvova
is
w £-">&^Farvardin Yasht 127)
the former,
It is
There, he
also
called
(
is
its
who
is
Yagna Ha
XL VI,
17
;
LI, 18),
also called De-Jamaspa,/.e., the
7) declares his faith, to
In the
author.
its
De- Jama-spa in Spentomad Gatha
taught by Zoroaster, and accepted by Jamasp as one of his with king Gnshtasp and FrashaSstra.
believed to be
name from
So, a Zoroastrian
of the first disciples of Zoroaster.
(Yagna XII,
103) and the
-»
The book takes
family.
He
supposed or real
its
were two persons of the name of Jamasp,
the author of Jamaspi or Jamasp-nameh. also,
name from Jamasp,
its
(}Qe)»»qoAU$»» )•»»£)*»
Jamasp the younger
(lit.
We
?
?
find that there
Jamasp aparazdfa
In the Gathas
author
first.
Jamaspi or Jamasp-nameh has derived
Now who
is its
Aban Yasht
follow the religion
first disciples,
together
(Yt. V, 68) he prays to God,
standing before Ardvicura Anahita, for victory against the army of the Daeva-yacnans (i.e.,
demon
who invaded Zoroaster.
worshippei's). This is an allusion to the
of the Turanian king Arjasp,
the country of Iran to punish king Gushtasp for adopting the religion of
As he had fought bravely
religion, in
the
Yt. XXIII,
2
JdrndsiiS,^
army
%• e.,
Afrin-i-Spitaman
in this
war against the enemies
Zarathusht
(i.e.,
the benedictions
Westergaard), one of the benedictions
" Be
as
is
of the of
new
Zoroaster
" amava (bavdhi) Yatha
courageous as Jamasp." Similarly; in the same Afrin, we have
another benediction, which says, " aeva
te
bavdhi Yatha Jdmds'po"
your sons be like Jamasp." This benediction
is
i.
e„ "
May
one of
repeated in the Vishtasp Yasht (Yt.
,
INTRODUCTION.
XXIV,
"aeva
3) as
puthro Jdmdspd,"
te
" May one
i.e.,
of your sou? be like Jamasp."
That Jamasp was one of the disciples of Zoroaster himself, appears from Vishtasp
XXIV,
Yasht (Yt.
Jdlndspae^b//a,'
Coming
it
we
Pahlavi books,
to
Aojita
said
is
Zarathushtra
zi
Frashaostraeibya
"Zoroaster explained the religion to Frashaostra and Jamasp."
i.e.,
from the
learn
book
fifth
of the
Dinkard, that
with his brother Frashaostra, Zarir and Spenda-dad (Aspandyar),
J&rnasp, together
was one
where
111,
,
of the first disciples of Zoroaster.
"when
says,
It
Aspandiar,
Zarir,
and the mysteries
good deeds
religion, they
the
of
— men after the
became thorough embellishers
all
Auharmazd and
heart of
the
ing to
were they the
book, not only
this
Ameshaspends.
first
took an active
but they
disciples,
Accord-
1
The Shikand Gumani Vajar, though
promulgating the religion.
in
not mention Jamasp by name, supports both these statements of the Dinkard.
"And
it
and shedding blood
while they even wandei-ed to the re ligion." 2
of those of the realm, accepted
Arum and
The ninth book
one of the disciples of Zoroaster. It appears
from
1
it'
Jamasp and
the
also (Chap.
some of the very
books on
first
fifth
book
of the
Dinkard we
It says:
prop agating
17) calls
Jamasp*
We
were written by
The message of Ahura-
of Frashaostra
learn, that not only did
and Jamasp
Jamasp put down
he learnt the science of prophesying from
in writing the teachings of Zoroaster, but that
Zoroaster.
a yoke,
religious books.
Zoroastrianistn
his brother Frashaostra, as "his mouth-pieces."
the
in
as
m;iny
3
mazd through Zoroaster was announced through the words
From
XXIV,
from the Dinkard, that Jamasp had written some
that
religion
Hin dus, outside the realm,
Dinkard
of the
the
does
It says,
Kai Spenddad and Zargar (Zarir) and other royal sons, instigating the
conflicts
learn
their
of
And they
promulgated religions mandates to be observed by the people of the world."
part
Fra-
Jamasp and several rulers of the provinces saw the sublimity, the gloriousness,
shostar,
—
" Jamasp had been instructed by Zarthosht
in the
understanding of
all
things con-
nected with the future, and in the indications of the changes to be wrought by Time,
and he was thus able were registered.
to foretell
And
future events.
The Avesta and
the details of every such
with golden ink, and thus preserved in the Royal Treasury.
many
Dasturs had
copies of
them made
0) Dastur Dr. Peshotan's Dinkard, West.
2
( )
S. B. E. West,
Dr. West, pp. 74, 75. I,
Chap. VII,
English 1.
(
5
)
;
for they had
And
the kings
s
( )
G16-17„ S. B. B., Vol. XLVII, p. 125 X, 67-68. Test by Dastur Dr. tloshang and
Vol. IX, pp.
171, Chap.
West,
Translation, p.
S. B. E., 1,
and the
been warned beforehand of (the
Vide Prof. Jackson's Zoroaster, the Prophet of Ancient Iran,
references to Jamasp.
Dinkard,
XXIV, p.
event
commentary were written on (smooth) cow-skins
its
XX XVII,
S. B. E.,
Ibid. Text, p. 10,
I.
3.
p.
XXXVII,
230. p.
(*)
for
various
Dastur Peshotan's
406, West, Dinkard Book III,
XXX
INTRODUCTION.
religion) receiving
harm from
the maleficent,
and
and mis-
of its being misrepresented
1
interpreted."
That Jamasp must have written some hook, or that some book was supposed
come down from Jamasp, appears a question, 2 whether, person,
who
gious affairs, &c, he
Jamasp
of
and versed
there called a Dastur
is
is
and manages
reli-
be paid the regular stipend or not. In reply to that question,
is to
Hvova, who
have
another
officiating priest,
religious matters, advises
in
to
Therein, there
Dadistan-i-Dini.
high priest or an
in the absence of a
if
skilful
is
from the
also
1
(fr**))*
is
j&^tyj
quoted as
an authority. from the
"VVe learn
Chapter of the Persian Jamaspi, 4 that he was the head
first
King Gushtasp
priest as well as the Vazir of the Court of is
supported by several Pahlavi writings, where his
One
Gushtasp.
Therein, there
is
of these
The
treated Fire.
urvana,
i.e.^
He
God.
Spirit of Fire
is
Pahlavi
legend relating to Keresasp. 5
demands, that he may be cast into
ought is
and
in
to be
Geush-
hell.
counted against his one fault of
represented to be there in the Heavenly
order to induce
it,
to
construct places in honour of Fire,
Here, the name of Jamasp
i.e.,
they
withdraw
it
opposition,
its
Gushtasp and Jamasp, that
to let Keresasp be sent to the paradise, offers to direct
may
ill-
Keresasp, and in order to propitiate, as
pleads for
also
were, the Spirit of Fire,
they
on his
is
accused by the Spirit of Fire of having once
Zoroaster also
ill-treated Fire.
Judicial Council, and he
and
the
King
the Spirit of Nature, defends Keresasp, saying that his services to Nature
generally were manifold, and so they
having
is
This
associated with that of
is
a beautiful allegorical story, according to which, Keresasp
after death before
trial
writings,
name
j ^>j j0 id'^*).
(
may
consecrate
fire
temples.
mentioned together with that of Gushtasp, because he was
is
the temporal as well as the spiritual adviser of the King.
From an Jamasp and
allusion in the
his brother
duct, that a section of the
Sakadum Nask
residence and to their habits. is said to
have treated
It appears
held in l
( )
Dinkard (Bk. VIII, Chap. XXXVIII, 68)
Frashaostra were so well
of,
7
had a part of
The 19th Fargard
among
it
la.
devoted to their mode
of the second
1.
16.
p.
E„ XLVII,
p. 127,
p.
149, West.
2.
(*)
Translation, p. 92. Text, p. 80, 1. 6. (') S. B E., XVIII West, 18th, or according to some Revayets, the 19th Nask out of twenty-one. 130.
8 ( )
name
of Jamasp
618-19, Bk. V, subject II, 3.
Vide S. B.
2 Question 43rd S. B. E., XVIII, Book V, Ch. Ill, 4. ( ) 3 Tehmuras Dinshaw Ervad Anklesaria's MS., p. 120, 1. ( )
p.
of
Nask, the Varstmansar,
Shayast, that in later times, the
Dastur Peshotan's Dinkard, Vol. IX,
XXXVII,
their con-
was
In the ceremonial offerings, just as different Yazatas or
Pahlavi Text, vide Ibid p Pa* (430)
Vol.
appears, that
in
other subjects, the high priestship of Jamasp 8 .
from the Shayast
great veneration.
6
it
known and exemplary
Jbid, p.
290.
For the
West, Dinkard
Ch.
XLIV,
16.
Vide above Persian 330.
p. 7
( )
West,
8
( )
S. B,
The E.,
—
— xxxi
INTRODUCTION.
angels had the separate parts of a slaughtered animal allotted to them, Janmsp also had
In the long
one.
list
and Jamasp are
of angels mentioned there, Zoroaster, Gushtasp
the only men, in the ceremony of whose Farohars or guardian spirits, particular parts of the slaughtered animals
seem to be specially particularized.
It says
:
" Gospand amat kusht va javitak ash gaush-dak 2 aetun bakhshashne
.
.
.
.
,
4
hakht'M-dashina Vishtasp va zak-i-koe farvash-i-Jamasp. i
When
e.
a goat
the right abdomen
and divided,
killed
is
is for
Vishtasp and the
From Zad-sparam we
learn, that
meat
its
one
left
Jamasp died
is
Farohar of Jamasp.
in the 64th year after the revelation
Hangaurush
of the religion by Zoroaster, and his son
to be offered thus
for the
in the
We
73rd year. 5
further
earn from the same book, that he succeeded Zoroaster as the arch-priest of Persia.
was the
first
of
the
successors,
who were 6
latterly
known
From
the Pahlavi Aiyadgar-i- Zariran
When
Arjasp, the king of the Khyaonas, having heard
King Vishtasp
we
He
Zarathushtra-temo.
as
learn the following facts about Jamasp.
the
news, that
startling
had, with his sons, brothers, and family chiefs and equals, accepted from
Oharmazd, the holy
religion of the
Mazdayaguans, sent forward
to the
country of Iran,
two messengers named Vidarafsh and Sbamkkvast, to dissuade the King from the new
Jamasp introduced the messengers
religion,
to the king.
The king having heard the
message, ordered his brother Zarir to draft a letter in reply, saying that he would not relinquish the
new
religion.
He
then ordered Zarir to prepare an
army
to
oppose the
threatened invasion of Iran by Arjasp, and having called before him, Jamasp, the leader of the leading
men
(pishinigan sardar) said:
foreseeing (and versed in rains for ten days, drops.
)
knowing
how many drops
Thou knoweth
also
which
"I know
(the stars). fall
that you, Jamasp, are wise and
Thou knoweth
over the earth and how
trees will bloom;
which
will
this
many drops
which breeze contains moisture and which does not contain
(Then
tell
sons and
l
XI,
4.
-..»i.ey e
( )
fall
it
over
it.
Thou
Thou
also
also
knoweth knoweth
the constellation of the dragon, the month (or the moon) will be in such a way.
me,
that) in the battle of Vishtasp
brothers will live
Jamasp wished ( )
when
bloom during the time of
the day and which during that of the niglit, and which at moontime.
this, that in
also that
Ervad (»)
to
and which
will die
'
which of
my — King Kae
Vishtasp's
?
be excused from replying to this question of the King, and added
Edalji Kersaspji Antia's
Av. fr^ey -o)-^
(Vend. VIII., 45-46).
MS.,
folio
45a,
1.
1-6, S. B.
E. V. West, p. 336, Ch.
O
At. **A» v (Vend. VIII, 58, 59, IX, 21).
(6)
S. B. E.,
Das Yatkar-i-Zarir&n by Gieger.
Vide
my
XLVII
West,
p.
Aiyadgar-i-Zariran,
165,
&c,
(')
Av.
Ch. XXIII., 10. (1899), p. 5 et seq.
— INTRODUCTION.
atxxJi
that
King pressed
the
if
not annoy him nostications.
an answer., he must take an oath to the
for
he would
effect that
Jamasp), for telling the truth, according to his science of prog-
(i.e.,
Thereupon, King Vishtasp took an oath, and Jamasp, having asked for
a private interview, with the object of avoiding the courtiers and the army being dis-
"In
heartened, said;
a month's time,
many
heroes with heroes,
will be without sons,
when brave men
and many brothers
commander Zarir who
who
that Patkhosrob, brother, and
is
....
many fathers and many wives
.
.
.
brothers,
The magician Bidaralsh
your brother
is
.
.
Namkhvast
.
.
kills
Hazar
kills
.
.
of
man among the Mazdayagnans (and) who is your who is your son out of your sons and
a righteous
Farshhavard,
brothers twenty-three will be killed."
Vishtasp was
without
will be
with husbands will be without husbands. the brave
brave men, and
will fight with
sons with mothers will be without fathers, and
;
.
On
1
much enraged and thought
hearing these unlucky prognostications,
of killing Jamasp, but was, with difficulty,
appeased by his brothers and son.
From
we
above references to Jamasp in the Avesta and
all the
gather the following facts about him
He
Pahlavi books,
the
in
:
belonged to the well-known Hvova family to which Zoroaster's wife belonged. his brother Frashaostra,
He, together with
He was
and took an active part
brave,
name was held
wise and foreseeing, and his
was one of the
in the religious
first disciples
in great veneration long
He had written some books, among some of which were embodied He was
Zoroaster.
of Zoroaster.
He was
wnr against Ajasp. after
his death.
teachings
the
He
the head priest as well as the prime minister of Gushtasp.
He
had learnt from Zoroaster, the art of foretelling events.
died 64
of
years after the
time when Zoroaster announced his revealed religion.
Now, called
as he was believed to be well versed in the science of foretelling events, he
Jamasp Baetash-Zich. In the Paevand-nameh or the Ashirwad
tion recited at the marriage
ceremony) which
is
also recited as
monies, one of the benedictions to the marrying couple
yi^ -t^ayy*^
word word
i.e.,
^O^^O)
?Q
baet
is
May you '
is
2 fij
(i.e.,
an Afrin
39j *'6 i * ,
the benedic-
in other ^*,
fc}^
is
cere-
» JUJ )40)^3
be the helper of religion like Jamasp, the astrologer.
The
be explained.
The
baetash-zich
Arabic
'
in the
above sentence requires
house.
i.e.,
The
latter part
•'(j**
to
( of the
word
J
0
i,
^5))
should be properly pronounced haya (generally pronounced khaya in Pahlavi, traditionally
y(3
pronounced
Jan
ada). It
t>'»> i.e.,
soul or
is
the
life.
3
same
as Arabic
or
So the compound word
o^bfe. J(j*,
^t5)
baetadh,but really baet-kaya) means " the soul of the house," (!)
Customs
Vide
my
Aiyadgar-i-Znriran, pp. 15-23.
of the Parsees,
&c,"
p.
37.
s
(
)
The
2
(
)
Vide
my
Its (
Pazend synonym
is
ordinarily pronounced
i.e.
" the master of the
paper on " The Marriage
glossary of Viraf by Dr.
West and Haug,
p. 27.
— INTRODUCTION. house."
Then the second word words
^J) or
Persian
is
''O^O) baetash-zich (correctly
astronomical tables/' Persian
i.e.,
g>}
Thus the
astronomical tables.
i.e.,
haya zich
baefc
master of the house.
i.e.,
would mean "master of
)
an astrologer or one who predicts.
It
would correspond
to
o*'^"*'
In our text tracted form,
and in tho Aiyadgar-i-Zariran, 2 we come across the word
1
simply as
i.e.,
fw^. The last word
one place
3
the word
dropped in
is
is
borne out by the fact that
of an astrologer or a
the sense
that in
we
words
find the
J
0
'
JJ
SO) nere
Aiyadgar-i-Zariran, in
^0*^0)
from
in predicting
some copies of the Afrin above referred
or
in the
That the words
man versed
J
That the word
case.
this
used in that sense.
is
in a con-
-^0»^O^ bactash (correctly baet-haya) instead of -^-^3)
means "master of the house "
fact,
kad-khoda,
corresponds to the Persian
It
xxxiii
stars,
are used in
appears from the
instead of the words^fi^j-'O*1
to,
P a danish-i-zicb,
"""O^l^j)
i.e.
^?)
(versed)
knowledge of astronomical tables.
in the
Now
Pazend Jamaspi we
in the
find
'
Jamasp bactash
'
written as
f
Jamasp pedaisk
'
-"SP^^Ky). This seems to be a further corruption of the word J0*^0)« (*f The corruption may be due to the fact, that the change came, in, through the word being written
first in
Persian, where the Pahlavi letter " b
and then with additional But
Persian.
it
Pazend Afrin
Coming
" p."
"
He
some
of
Mobads and
He was Firdousi
J
(
)
P.
1,
t" generally changes into
0^i^^
J "
in the
v
f
'
b
"
d " in
Pazend
padanish, used in some manuscripts of the
the Persian books,
we
find
the following lines in Firdousi^
:
Jamasp, who was the guide of Gushtasp, who was the
the loader
and of the commanders of armieshim.
ff
more probable that the rendering
called the illustrious
chief of the
Then the
at first written
as said above. to
about Jamasp
(*)
y
comes from the words "K)^]^^
text
i.e.,
think
I
nuJetas
was
"^J
an
calls
1.
3.
illustrious
(lit.
He was
so pious
and
holy, that secrets
reader of stars, well versed in science
and knowledge."
him the Dastur or the Chief Minister of the King.
2
( )
Vide
my
men were known to
king) of the leaders, the lamp of the wise
Aiyadgar-i-Zanran, &c.,
Vide our text of Pazend Jamaspi, p. 58,
last-line.
5
(
)
p. 14, n. 9.
M. Mold., IV.,
He s
( )
p.
says:
—
Ibid., p. 48.
386.
— xxxiv
INTRODUCl ION.
We
further learn from Firdousi that he had a son
war of King Gushtasp with Jamasp.
killed in the
(perhaps Geramik G6rd,
In the
i.e.,
Geramik the hero
named
Geriimi,
This Gerami
who was
the Gerumik-kard
is
of the Aiyfolgar-i-Zariran."
)
Persian Zarthosht-nameh'-' of Zarthosht-Behram,
said that
is
it
Jamasp
acquired the power of foretelling, by smelling a flower which Zoroaster had consecrated
ceremony
in the
iSJ *? 1
became
was
that
to
says
:
(^^tj
tejl A il.J
.".
(s-?
gave to Jamasp some of the consecrated perfume, and
intelligible to him.
happen, up
to
lf»ff
Lit" J J
— "He
Translation: sciences
The Zarthost-nameh
of Daron.
lie
knew
all
things that were to happen and
all
all
the day of Resurrection.
According to the Desatir, AhuraMazda sends a message
to
King Gushtasp through
Zoroaster, and' therein says, that he had conferred four benefits upon the King, one of
which was the
fact of his
having a minister like Jamasp. 3
In the Persian Jamaspi, 1
we
find, as it
as
thanking God for having given him a Prime Minister
were, an indirect reference to this matter. Therein, the King
" Thanks and praise be to
and
success,
God
that he put
and that he sent into the world
me in
like
is
represented
Jamasp.
He
says
in such a proper position of goodness
my
time such a message of truth
{i.e.,
a
message through Zoroaster) and such a religion of truth, and such a Prime Minister.*' 3
The Dabistan has followed,
Behram says, "
to a great extent,
in its references to Jamasp.
He
the subject of his power of foretelling events,
Jamasp some
(Zoroaster) nest gave
efficiency of
Ou
the Zarthosht-nameh of Zartbosht
which universal science shed
it
of the hallowed perfume, through the
its lustre
on
his heart
;
so that,
from that
very day of his existence, whatever was to come to pass until the day of judgment
was
clearly
comprehended by him
The Dabistan Zoroaster.
represents
to the
Persian Changragach-nameh, Jamasp was a pupil of a n Indian
named Changragach.
(*)
Jamasp as explaining some of the parables of
7
According sage,
also
in all its details". 6
Vide
my
In a
letter
Translation, p. 47.
2
( )
supposed to be written by that Indian sage to Dastur Peshotan's Translation,
p. 150.
3
The
( )
A
prophet like Zoroaster; (2) a son like Aspandyar; (3) a minister Jamasp; and (4) a country like Iran. Desatir's words in Persian about Jamasp are: four
i.e.
gifts
A
are: (1)
minister like Jemisad (Jamasp),
by Mulla Feroz. Medhora's edition, 1.
2.
1., p.
Q) 259.
who knowetk
p. 89).
("")
Vide (Translation of Persian Jamaspi) (')
Ibid., pp. 359-61.
the secrets of
all
the spheres
Vide the text of our Persir.n
p. 93,
c (
)
like
(The Desatir,
JAmaspi,
p.
81,
Shea and Troyer's Translation,
— XXXV
INTRODUCTION.
King
protesting against his acceptance of the
(xushiasp,
Zoroaster, he
of
i*eligion
(Cbaugragach) expresses his surprise that even Jamasp, his pupil, should error of accepting this
of the
Pazhdu, relates that, in India a sage of
religion,
Behram, who
also refers to the fact, on the authority of Zarthosht
The Dabistan was the author
new
in the
fall
1
It says, " Zarathusht Bahrain, the son of
Changragach-nameh.
time of the promulgation of the pure faith in Iran there lived
at the
profound learning, named Jangranghachah, whose pupil Jamasp had
been during many years, a circumstance which procured him great distinction."
We
have seen above that Jamasp was one of the
also his successor.
It
appears from Macoudi also, that he was believed to be the
He was
successor of Zoroaster and the chief priest of Iran.
says, " II
Macoudi 1'
Azerbaidjan, et
Meynard,
priest, or
what the
(Zeradecht) fut remplace par Khanas
le
premier Mobed
qui recut
is
name
Khainas (^^cU*.) comes closer to
^kh seems under
So,
Now
Jamas. happens,
e.
if
placed in
its
the last letter p
g.,
V*"J-**H which
my
mains de Youstasf.'' 3
none but Jamasp.
Barbier
of interrogation near the
De
word,
had consulted, give Khamas j^Uti. Thus
Jamasp
v**^ x '^)«
(
The nidta
the letter
in
we have is
proper place, the word
Khamas ^Ul-i. would be ^r^'^
y
^«UU.
U1 the
the
often
word Jamasp
is
name Tchmuras u»j)f*
dropped, as
instead
of
it
usually
Tehmurasp
the original form.
Again Macoudi's statement, that he was " confirms
who succeeded
Zarthusbtra-tem6.
have been placed by some copyist by mistake over the letter instead of
to
it.
mark
first,
Savant, originaire de
(?) le
investiture des
is
the
callod
first
doubtful about the name, and says in his "variants and notes" at
the end,* that two other manuscripts that he
the
1'
translation of Macoudi, puts a
his
in
show that he
books
later
that the Khaaas ((_*>
til
II.
MU*
4"ooo* |g
^
aS"
#
5 .
4
1
wxt £A WO^J 3)©^ KX>W
The
missing.
4^
y»*4w va ft twocyv
e»f
£
&Hyc{
ft
-"i?
t£Jl)
JJ5
?>^e)
-oiA
^cnro
v
^
fO-Hj
igjj
Vr^b) Vn^"
conjecture.
word
missing. (6)
£
*"
,»U5
n
DE
(1)
MU
ft?
^
^
sense can be la.
$
GfJjP
this
this.
(3)
-^m)
MU
DE, MU, and Bund.
W
£
^
word which seems
Added
(7)
Written
(9)
Bund, hasjjp-
for
from i
MU have MU and from
ft
(4)
the
(8)
Bund,
the
has
w»w
wo
)*o
same.
(5)
wnw
word
£
W
Redundant
finish
existence."
this.
the sen-
DH
Bund,
Corrected according to
M. U. and D.
more
J
before
E. omit this
corresponding chapter of the
the
^
-^m)
(2)
Bund, adds
A"
tyo^
t2£
^H^KO
tS
£^
aS
In that case we must
(6)
3
S
ihjc^
to stand for two.
Bund, has
The sense seems to be and
wo
WW* *m
fr'Wf
complete even without this word.
sentence.
tfjV
0
isa
Then the next sentence may mean " existence (comes) from
in this
by mistake,
-w^^qi])
-hS^^o*
^^ £ Me)
^exxy^ja na -Ci^-^
>£ hyo ^3
and Bund, omit
tence at
V£ ^-f £
*W
$
But the
omits
^aWa
a^X
wh^
and Bund, drop
a
1^
1
way
H5 -»i
)
^ -owo w
fyj^t
s^o-^oV
£
-wa ^id^
^ wo^i W ^
roo^i
^
W
^e^j
Me)
VwJf
til
^)fo
^'HX3
3j6H)^w
we) $5
o^o^-^
V
pnro
ity
wa^j^w
fltf
III.
correctly
word
Bundehesh,
written
wwjffo
PAHLAVI JAMASPI, CHAP.
£
Me)
-wV
tfXW^ ^5^,
*m
)^
lie)
W
*
£e)
wo^"
-wV
)"
5
^
^
-o-C
ne)
-wV
j^D
-wV
^o^oV -v^
A)
^oV
(2)
w
^
-GpV
£ fyfty
$2-^
5)0^1
^
w
Swe)
w»
^jt^ooi ^e)
£u
S»
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