HAUG - An Old Pahlavi-Pazand Glossary 1870

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AN OLD
PAHLAVI-PAZA1TD GLOSSARY.
Afl OLD
PAHLAVI-PAZAND GLOSSARY
EDITED
WITH AN ALPHABETICAL INDEX

BY
DESTTJE HOSHAMJI JAMASPJI ASA,

HIOHPKIE8T OF TUB PAESI8 IN MALWA, INDIA.
REVISED AND ENLARGED, WITH AN INTRODUCTORY ESSAY ON THE

PAHIiAVI LANGUAGE,
I1Y
MARTIN HAUG, Ph. D.,

PROFESSOR OK SANSCRIT AND COMPARATIVE PHILOLOGY AT THE UNIVERSITY OF MUNICH
HKMRKK OF THE ROYAI. BAVARIAN ACADEMY OF SCIENCES, ETC. ETC
s
PUBLISHED BY ORDER OF THE GOVERNMENT OF BOMBAY.
-=>0<=>
1870.
BOMBAY,
LONDON,
GOVERNMENT CENTRAL BOOK
MESSRS. TRUBNER AND CO.
DEPOT.
m> PATERNOSTER ROW.
PRINTED AT THE K. HOFBUCIIDRUCKEREI ZU GUTTENBERG

(CARL OHUNINOERI
AT STUTTGART, WiiRTEMBERG.
Preface.
I.
The Pahla vi-Pazand glossary, or so-called Sasanian Farhang
(which appears to he a work of ante-Moliamedan limes), is here
published for the first time in its primitive form and arrangement,
with such additions as are likely to be of assistance to the Pahlavi
student.
The delay in the publication of this work , the printing of
which was commenced in 18G7, has been occasioned' by several
circumstances. When 1 began to revise Destur Hoshangji's manu
script, with the publication of which I had been entrusted by Ibe
Director of Public Instruction in the Bombay Presidency, I was
still suffering from the effects of the Indian climate, and could not
command the strength, necessary for a speedy completion of Ibis
rather troublesome and tedious task. Afterwards, my appointment
at the University of Munich, early in 18G8, prevented me from
devoting much time to this work; and finally, the numerous addi
tions which 1 found it desirable to make, have occasioned further
delay in the publication.
My share in this work has become much larger than I anti
cipated, and exceeds that of the Destur by three-fourths, as I have
found it advisable to add, at the request of Sir A. Grant, the
late Director of Public Instruction, such further matter as might be
of special use to Parsi students of Pahlavi. The alphabetical index.
VI
Preface.
prepared by the Destur, has been not only revised and partly re
arranged, but all the Pahlavl words, in the Zand-Pahlavi glossary
and in the two passages, from the Din-kart and the Ardai-Virafnameh, which I published in the introduction to that glossary, have
also been added, in order to make the index more useful to Pahlavi
students, as a vocabulary, by increasing the number of words.
Particular care has been bestowed upon the articles detailing the
contents of the twenty-one Nosks of the Avesta, as I was able, in
several cases, to avail myself of materials which, so far as I am
aware, have been hitherto unknown in Europe. The principal object
of my numerous remarks, has been to settle the etymology of many
words, whose origin has been either hitherto doubtful, or regarding
which erroneous opinions have been held, which were likely to
mislead and perplex the student who was unable to examine them
thoroughly. But as my knowledge of Pahlavi has made some
progress, while this work has been in the press, the reader is
recommended to refer to the corrections and additions at the end,
if he wishes to be acquainted with my latest views on this subject.
As the character of the Pahlavi language has been hitherto
misunderstood by European scholars, and most incorrect views as
to its age and origin have been advanced, I considered it neces
sary to submit the latter to a thorough examination, and to in
vestigate the whole subject anew. The results of my researches
in this matter, are contained in the introductory essay, which has
become rather comprehensive, and has been written with a view
of paving the way for a rational grammar of the Pahlavi lan
guage, which is still a desideratum.
With regard to the transliteration, the reader will remark that
no uniform system has been observed in the index: this wijl, no
^ k
Preface.
YII
doubt, be considered a great defect by those who lay a greater

stress upon uniformity and formal correctness, than upon the ra
tional explanation of words; but it can be readily seen to have
been unavoidable in the present instance. In transliterating the
Pahlavi-Pazand glossary, the Destur adhered, in almost all cases,
to the usual traditional readings, which he has thus judiciously
recorded; in the Zand - Pahlavi glossary, he introduced several
alterations in the readings, for the purpose of correcting the more
obvious traditional errors: and finally, I adopted other alterations,
in the transliteration of the Pahlavi passages, published in my in
troduction to the Zand-Pahlavi glossary. Now as the index is an
alphabetical arrangement of all the readings derived from these
three distinct sources, it includes, of necessity, many instances of
various readings of the same word; but to obviate, in some mea
sure, the inconvenience arising from this want of uniformity, 1
have added the original Pahlavi orthography to every word. Any
one who has the slightest knowledge of Pahlavi and the ambiguous
character in which it is written, will be aware of the difficulty
of fixing its pronunciation, until the etymology of each word is
established upon a satisfactory basis, or until its orthography can
be discovered in the less ambiguous characters of the Sasanian
period; many of the alterations, made by European scholars, in
the traditional readings, are found to be erroneous, when tested
by comparison with the Sasanian inscriptions, or by sound etymo
logy; and such conspicuous failures prove the necessity of greater
caution in proposing alterations of the traditional pronunciation.
1 have therefore felt myself justified in leaving the Destur's trans
literation unaltered, but I have also paid much attention to the
etymology of most of the doubtful words, and so far as my knovv-
VIII
Preface.
ledge extended, have done my best to prepare the way for their
more correct pronunciation.
In this endeavour I have been greatly assisted by my friend
E. W. West who has been kind enough to furnish me with an
article on the transliteration of Pahlavi (pag. 244251), and also
look an active part in correcting the proof-sheets of the greater
part of the work. He also collected the Pahlavi words which I
afterwards arranged and added to the Destur's index, and he like
wise prepared a very useful list of the various phonetic powers
of the Pahlavi characters and compounds (pag. 25-41), and instituted
a comparsion of Destur Hoshangji's edition with that of Anquetil
(pag. 252-20 1). For his assistance and these useful additions my
best thanks are due to him. As he is devoting much time and
attention to the study of Pahlavi, our knowledge of the language
will, no doubt, be advanced by his labors; and the extent of his
own acquaintance with the subject, will shortly be shown, in his
forthcoming edition of the Minokhirad, with a glossary and translation.
The present work, like the Zand-Pahlavi glossary, is published
at the expense of the Government of Bombay; and it gives me much
pleasure to slate that this will not be (he lasl publication of the kind,
as the present Director of Public Instruction, J. B. Peile Esq., who
shows the same favor to these studies as his two predecessors, the
late much-lamented E. I. Howard Esq. and Sir A. Grant, has
decided upon the publication of all the works prepared by Destur
Hoshangji, at my recommendation before I left India. The ArdaiYiraf-nameh has been sent to me for publication, and the Shikandgumani will be published in India.
Munioh, 16. February 1870.
M. Haug.
Preface.
IX
II.
The text of this Pahlavi-Pazand Glossary has been twice pubJished, but in very modified forms. The first publication was by
Anquetil Duperron in his Zend-Avesta, (Paris, 1771),
when it was re-arranged after a plan of his own, with several
omissions aud alterations, and in many places erroneous meanings
were given to the words. The second publication was with the
Khordeh Avesta of Kawasji Nushirwanji Kangii (Bombay,
1859), where it appears under the title
m (jgjg-u/e) -duTKity-wfi) ,
and had been prepared and arranged in the order of the Persian
alphabet, with some few omissions and alterations by the late Deslur
Jamshedji Barjorji of Surat, a Destur of considerable learning and
ability, who was for some time employed to leach the Pahlavi class,
in connection with the Sir J. J. Parsee Benevolent Institution.
This small glossary is considered by the Desturs as the foun
dation, or chief .corner-stone, of the so-called 'Huzvanash learning",
which they acquire by learning all the words in this glossary, with
their Pfizand meanings, by heart. The Pazand is nothing more
(ban the old Persian language, with some peculiar formations and
provincialisms, and n considerable admixture of words derived from
Ihe Zand; in the same way as modern Persian is much mixed with
Arabic words. For the last 500 or 600 years, the knowledge of
Pazand, or pure Persian, has gradually declined amongst Persian
scholars in general, and especially amongst the Pars! priests; so
much so, that very few of the Deslurs can now either write, or
understand it correctly, as can be readily seen from their imperfect
Preface.
notes in Pohlavi books, and incorrect modes of expression in oilier

writings. This ignorance has prevailed to such an extent, that
though the priests learn this glossary, parrot-like, off by heart, yet
I hey cannot critically make out the exact meanings of many words,
but arc satisfied with mere guesses, not caring to search for the
true meanings; these guesses have been traditionally handed down
to them by their professed teachers, and are often absurd and in
consistent; thus one man says that basryd means 'flesh or meal*,
another thai it means 'milk', and a third that it means 'food', and
each one names his teacher as an authority. The same is the case
as regards pronunciation; thus, one reads the word )^>0 dddan.
another jdlan, though in my opinion it is the Zand yasata corrupted,
in Pahlavi, into yadada. In this manner they can assign any meaning
or pronunciation, to a word, on no other authority than that of
their teacher, or as they say, they 'follow their own tradition';
and hence so many grievous blunders in the meanings of words,
but more especially in their pronunciation 1). These blunders have
spread not only amongst the Deslurs, but also unfortunately amongst
European scholars, to whom they were conveyed by that learned
and zealous, but misdirected, scholar Anquetil Duperron.
When preparing this glossary and the Zand -Pahlavi one, I
neither intended, nor was I advised, to introduce in this lirst attempt,
my own system of pronunciation: and consequently, I have not
attempted, in the text, to make any radical change in the pronun
ciations generally used hitherto.
1) Most of the Desturs have a practice, when seeing Huzvunash words in the
text, of pronouncing them in Pazand; thus for )WW) ^Wi MS) "105 w'" 8'mP'v
pronounce pa ndm-c yasddn, and not pavan sham-e yadadan, as it is written;
find so in all other similnr cases.
Preface.
XI
But as the Government of Bombay has now so judiciously and

liberally come forward, to assist the bewildered Zand and Pahlavi
scholars, by ordering the publication of a series of Pahlavi books
under its patronage, 1 hope to be able to introduce, in them, the
system of pronunciation, which 'I humbly propose as an improve
ment. As, however, Ihe iirsl work of this series, though nearly
ready, may not be published for some little lime, I must beg any
learned scholars who may be anxious to have my system laid be
fore them , to wait till then: at Ihe same time, 1 must disclaim
any pretension of superseding the learned and laudable cirorts of
those European scholars, who have laboured in the held of the
much-neglecled Pahlavi language; but 1 simply hope to introduce
my system to Ihe favorable consideration of scholars, as a change
for the belter.
The pronunciation of some few words of frequent occurrence
1 have, however, altered to a more correct form, such as tW))}*0 ,
1K*MVO an(l 3)> which have hitherto been pronounced, by the
Desturs, jdnmalan, ddbonatan and nad, which 1 have changed to
yahtonatan, t/ahboitalan and cad; and to some others I have, for
the present, only added some short notes for the reader's con
sideration.
It is to be observed that almost all copyists of this glossary
have mingled the headings of the chapters with the words contained
in them, which has caused a great deal of confusion. This error I
have correcled, as far as I was able; and when words appeared
lo belong lo other -chapters, I have pointed this out, in foot notes.
As regards Ihe meanings of Ihe words, there has been a great
deal of misconception among the various copyists. All the good
MSS. have an interlined Persian explanation of each word, which
XII
Preface.
explanation is sometimes a mere guess of the particular writer.

Some writers give three or four different meanings to the same
word, while other writers give a different series of meanings,without any consideration to the use of the word, or to the clas
sification of the chapter to which it belongs. 1 have therefore, as
far as I was able, given my own explanation from several authori
ties, and after some investigation; thus, the word 0^ katas, in
chapter 11!., is originally rendered by keh zf; now by almost all
writers (including Dr. Spiegel in 'Die traditionelle Literatur der
Parsen', pag. 385) ') (his is erroneously translated , and most of
them give the meaning 'small, little'; of course the Persian word
xf means 'small, little', but it also means 'a wave" ; and this word
katas can be shown to mean 'a stream of water, a current of
water', and occurs in a chapter relating to 'waters', under lie
heading midhd; therefore the latter meanings must be right and the
former wrong, and this is further proved by the following passages,
in which the word occurs: i) ^)Hj> ) ?>y ) -0^>^ ^ JWOy
ÎVÔ-XJ ))*>$& * $)0 ) J -U^^yo* ) Ardfli-Viraf-namch ;
1P ^-^j* -o^ -"rV * -V-G *& )) Y "2J Bundehesh 01, 10
11. Wester.;
)))){) -^fij^ D*-"JJ * M)V Vr 1 -0^9 ) Bahman
Yasht, Spieg. Trad. Lit. der Pars. pag. 131; il is evident, therefore,
that the explanation of katas by 'small, little', is erroneous, and the
first interpreter who adopted it, has led scholars astray. In the
same manner, I have had to settle my own explanations of other
words, not by guesswork, but by reference to various authorities.
1) Dr. Spiegel compares J)mi with the Persian StVi^'a house', but that word
likewise occurs i Pahlavi in the form ANA , therefore his explanation does not
appear satisfactory to me, especially as the meaning 'house' is not suitable to the
places where the word occurs.
Preface.
Xlil
The alphabetical Index has been carefully compiled, but should

any omissions be discovered, I must crave the indulgence of the
reader, as it was originally prepared under some pressure for want
of lime. In some places, where I have found similar words in
cognate languages, I have inserted them, for the purpose of com
parison, and as a means of settling the correct pronunciation.
In preparing the text, I have- collated the six undermen
tioned MSS.:
First, D. J. *), a well written MS. by Destur Jamshedji Edalji
Jamasp Asa, dated in the year 1196 of Yezdegard.
Second, third, fourth and fifth, N. D., four MSS. much alike,
in the library of my brother Khan Behadur Destur Nushirw^nji
Jamaspji, the high-priest of the Parsis in the Deccan; these MSS.
do not contain the names of their writers, nor the dates when
they were written.
Sixth, D. E., a MS. written and corrected by the late Destur
Edalji DaYSbji Sanjana, the high-priest of the Parsis in Bombay.
This MS. differs considerably from the others, in the interlined
Persian meanings, as well as in the form and reading of some of
the words.
As regards the age of this glossary, there is nothing to guide
us to a conclusion, unless it is the fact that the meanings are not
given in Pahlavi, as the original words are, but in Pazand, or
properly speaking Dari, or old Persian ; this proves that the glos
sary must have been composed after the lime of Shapur the Great,
A. D. 350, as we know from history that Dari was then the
1) Tho letters J. D., however, refer to the printed glossary before-mentioned,

prepared by the late Destur Jamshedji Barjorji of Surat.
XIV
Preface.
language of the common people, and Pahlavi that of the court and
learned men.
The following are the few MSS. and publications of a similar
description to this glossary, with which I am acquainted :
1. Amongst the so-called 'old farhangs', there is" a small
treatise commencing with the word ^)KJ ' it contains some pre
positions, pronouns, nouns and verbs in the infinitive form. This
was certainly composed after the Pahlavt-Pazand glossary was in
existence, as it includes several useful words which are omitted in
the latter. It contains from 450 to 500 words, and is reported to
have been compiled by the learned Deslur Jamsisp Asa of Nausari,
my father's great-grandfather, but of this 1 am not certain.
2. Another small farhang, containing about 300 words, arranged
in the order of the Persian alphabet.
3. A small note-book, in my possession, containing all the
difficult words in (he Yasna , with explanations in Persian. This
copy is in the hand -writing of Deslur Bahmaiiji Jamshedji Jamasp
Asa", and the original is said to have been written by Destur Ja
masp Asa, when he recapitulated his Pahlavi reading before the
most learned Deslur Hakim Jamasp, who came from Persia in the
year 1090 of Yezdegard, bringing with him the Meringislan and
other Pahlavi hooks ; and this report is confirmed by AnqucliTs
statement dial Deslur Jamasp of Nausari was one of the pupils of
Deslur Jamasp of Persia.
4. A Pahla vi-Persian dictionary, containing aboul 1200 words,
in my possession, prepared by my late uncle Destur Jamshed Edal,
but left incomplele in consequence of his dealh.
5. When 1 was in Bombay in 1S50, (he late Deslur Jamshed
Barzor of Surat kindly showed me a Pahlavi- Persian dictionary,
P r e f .1 c n.
XV
which was being composed by himself, after the fashion of Ihe

Persian lexicon Burhan-i qatf ; it had then reached the letter \, but
I have heard nothing; of it since.
6. My learned friend , Destur Peshutan of Bombay, has often
mentioned a Pahlavi-Persian dictionary, prepared by his grandfather
Destur Edalji Darabjt Sanjana, and has stated that it contains about
30,000 words, but I have had no opportunity of examining- it, as it
is not permitted to leave the book-shelves of the learned Destur.
7. In the library of Destur Jamaspji Mancherji of Bombay,
there is a very old Pahlavi- Persian dictionary, written in Arabic
characters, but unfortunately incomplete at both ends. I have not
yet been able to examine this work, but intend to do so (D. V.) on
some future occasion.
Besides these, there are several other small MS. lists of words,
which need not be more particularly mentioned.
Amongst the European publications of this nature, after that
in Anquetil's 'Zend Avesla', I am acquainted with the PahlaviGerman dictionary in Dr. Spiegel's 'Die traditionelle Literalur der
Parsen' pag. 351 469. It appears that, as usual, Dr. Spiegel
has taken great trouble in explaining the words, but as is the
case with him, the learned Doctor has rendered several words
from mere guesses, as the reader will see from the word kalas
mentioned above; Dr. Spiegel has taken it for 'house', comparing
it with the Persian siXT, and not observing thai ^^ is used in
Ihe Zand Avesta for 'house', and that this -o^ 's a different
word.
Any detailed criticism of the above-mentioned works, can
scarcely he expecled from me, in this place; my present duly
being merely to enumerate them.
Preface.
As regards the present glossary, it is evident that it is a

collection of most of the useful and common words, and if studied
carefully and critically, will serve the student as a good introduc
tion to the study and understanding of the Pahlavi, or Huzvunash,
language. We do not find in it some of the words used in the
Pahlavi versions of the Vendidad, Yasna and other portions of
the Zand - Avestfl, but it gives, however, much assistance in the
study of those works.
In preparing this work, I have been greatly indebted to my
kind and most learned friend Dr. Martin Haug for the assistance
which he has always so readily afforded me, likewise for the careful
revision and numerous learned notes, without which the work would
have been very different from its present stale.
Poona.
Hoshang Jamasp Destur.
An introductory essay on the Pahlavi

language,
by M. Haug, Ph. D.
The Pahlavi language is one of the most enigmatical languages known
to have exisled.
Its nature is difficult to determine, since it exhibits itself,
at first sight, as a very curious mixture of Semitic and Iranian elements;

its origin and especially the age which gave rise to it, are enshrouded in
darkness. All hough it is well known that it was used as the official lang
uage of the Sa>anian kings (A. D. 266 640), as appears from inscriptions
on coins and rocks, and though there still exist many works, connected
witli the Zoroastrian religion, which are written in this language, yet we
are still left in the dark as to the causes which led the Iranian kings to
adopt such a strange language for their official communications, and in
duced the priests to use it in their commentaries on the sacred hooks.
Like other languages, the Pahlavi as the official language of a once
mighty empire, which struck terror into the Roman and Byzantine em
perors, has been made a subject of study by some European scholars;
hut their efforts to unravel the mysteries of" this idiom, have been re
warded as yet with but little success. Even the inscriptions of Assyria and
Babylonia, though handed down to us in a very complicated and cum
brous system of writing, have been read and partly deciphered, before
we have succeeded in understanding even the general sense of a single
Haug, Essay on Pahlavi.
Pahlavi inscription of any length, which has not a Greek translation at

tached to it, although the alphabet was known, and a knowledge of the
Iranian, as well as the Semitic, elements of the Pahlavi was easily obtain
able. It has even been doubted whether the language used in the in
scriptions is the same as that we find employed in the books; and some
scholars have considered the Pahlavi as a very odd mixture of different
linguistic elements, such as Persian, Afghanic, Armenian and Chaldee,
and have thereby made 'confusion worse confounded'.
The chief reasons why the results hitherto obtained have proved so
little satisfactory to thoughtful scholars, have been first, the difficulty of
the subject, arising from the ambiguous Pahlavi writing and the strange
character of the idiom; secondly, the want of sufficient available material;
and thirdly, the circumstance that the few scholars who took any interest
in Pahlavi, were divided into two parties, one of which investigated only
the meagre legends on coins, whilst the other was almost exclusively
engaged on the Pahlavi of the books, without studying ihc inscriptions.
In the following pages, I shall endeavour to determine the true
character and nature of the Pahlavi language, and to fix- the age in which
it may have originated, by availing myself of all the materials at my dis
posal, of the inscriptions as well as of (he books, and especially by mak
ing an attempt at deciphering the'Sasanian inscriptions. Before entering
however, upon the proper subject of this essay, I shall give a short sketch
of all that has been written in Europe regarding Pahlavi, with occasional
critical remarks on some of the principal works on the subject, chiefly
for the benefit of young Pahlavi students among the Parsi community.
1. History of the researches made in Europe into the
Pahlavi language and literature.
'The first European who possessed some knowledge of Pahlavi, was
A in) ue til Duperron, the celebrated Frenchman who first made Europe
acquainted with the sacred books of the Zoroaslrians. Even before he
gave the learned world his translation of the Zen d-a vesta, he published
(in 1768) two memoirs in the Memoires de I'Academie des inscriptions ),

forming an essay on the ancient languages of Persia, in which he made
known the Zand and Pahlavi alphabets.
He slated the number of charac
ters in ihe latter to be twenty-four, but he gave no account of the lang

uage itself.
In his 'Zend-avesta' (Paris 1771, vol. III. pag. 343 422)
he published a translation of a whole work written in Pahlavi, the socalled Bundehesh, which is a collection of various fragments on cos
mogony, cosmography, mythology and legendary history; this translation
was accompanied by a facsimile of the first nineteen lines of the Paris
MS. of the work, with a transliteration into the Roman character and a
translation of lliem.
In the same volume (pag. 476 526) he also printed
a Pahlavi-PAzand vocabulary in Roman characters, which is the same as thnl

published in the present work; but the original arrangement in chapters
was disregarded, and the order of the Persian alphabet introduced, to the
great disadvantage of the vocabulary.
Anquetil made no attempt at deciphering or explaining any of the
Pahlavi inscriptions, and was so little acquainted with the writing, that he
declared the Pahlavi inscriptions, which are found in the caves of Kanheri near Bombay, to be Mongolic.
The honour of having laid the first foundation in deciphering the
Sasanian inscriptions on rocks and coins, belongs to Sylveslre deSacy,
one of the most eminent oriental scholars who ever lived. His 'Memoires
sur diverses antiquites de la Perse' (Paris, 1793) form an epoch as re
gards the study of the monuments and coins of ancient Persia. The work
in question contains five memoirs.
In the first, he treats of the monu
ments and Pahlavi inscriptions which are found at Naksh-i Rustam,

where there are two short Greek inscriptions accompanied by inscriptions
in two kinds of Pahlavi character *). Incorrect copies of these inscriptions,
1) Tome XXXI. pag. 339 442. Both memoirs had been read before the Aca
demy in 1763.
2) See Flandin, Voyage en Perse vol. IV. pt. 18ltor.
made by Chard in and Sam. Flower, existed already before the time
of Niebuhr, to whom we are indebted for the first transcript of them
which was sufficiently accurate to make a decipherment possible. De Sacy
compared all these copies carefully, and arrived at the conclusion that
there existed only two Greek inscriptions, and that those communicated
by Ghardin, Flower and Niebuhr were identical. Dr. Hyde, the cele
brated author of 'Historia religionis veterum Persarum' (1700). had already
made an attempt at explaining the Greek text, but had signally failed.
He had read APTA-APOY as AAE-ANJPOY, and consequently re
ferred the whole inscription to Alexander the Great '). De Sacy showed
that this reading was incorrect, and that the king mentioned in the in
scription was Ardeshir (Artakhshatr), the founder of (he Sasanian dynasty.
After having restored the Greek text in a critical manner, he made it the
starting-point for deciphering one of the two texts 'in oriental characters,
as he believed their contents to be the same. He was successful beyond
expectation in his attempt, and thus laid a solid foundation for all future
decipherments'-). In a similar attempt upon the other oriental text, he
was however much less successful. Although he had Greek translations at
his disposal, the task was by no means an easy one, as nothing al all
1) See Hist, de relig. vet. Pers. lt edition, png 519 520.

2) The following are the Greek
scriptions at Xakuh-i Kustam. The
defective in the original, as appears
pi. 181ter; and the letters E, 2 and
and one of the Pahlavi texts of one of the in

small Greek letters indicate those which are
from the copy in Flund. voy. en Perse, vol. 4,
/> are formed like e, c and o>, in the original.
TOYTO TO uPOZOIlON MA2JA2S0Y

QEOY APTA^qqOY BA2IAE02 BA2IAEQN
APTANQN txyevOYZ 0EQN YIOY
QEOY HAIlAxOY BASIAEQ2
2^22^2^ ?>j piyx) rty ?/"it">q.
up? 2j ^2?^ ^7 yu\w
was known of Pahlavi, except the scanty and uncritical notices and re
marks to be found in AnqueliPs works.
In his third memoir, he applied the results thus obtained (which
however explained only a few names and titles) to the elucidation of the
legends on some of the Sasanian coins, as he found the characters and
most of the words were identical with those at Naksh-i Rustam. He read
on them correctly (he names of Ardeshtr ( 2{">22$J"2iJ Artakhsliatr),
Shapur ( 92^2 q. ^"22 Sliahpuhri), BehrSui (^2^22 Varahrdn) and
Hormazd {1"\SK)1*S"2-^ Auharmazdi); but his other readings of names
were doubtful, or erroneous. In his fourth memoir, he also succeeded
in explaining the Pahlavi inscriptions of Kirmanshah or BistUun, with
the exception of their commencements.
In a subsequent 'Memoire sur les monumens el les inscriptions de
Kirmanschah ou Bisouloun, et sur divers autres monumens Sassanides'
(1815) '), he corrected some of his previous mistakes. The results pub
lished by him. in his various memoirs, have formed the basis on which
all subsequent investigations have been founded.
The first who applied these results to further researches, was Sir
W. Oil se ley, in his 'Observations on some medals and gems, bearing
inscriptions in the Pahlavi or ancient Persick character1 (London, 1801.)
By means of De Sacy's discoveries, he was able to read the legends on
about 23 silver coins in the Hunterian Museum, containing names already
known ; but the only addition he made to our knowledge of Pahlavi, was
Transliteration of the Pahlavi text.

Patkali zanman mazdayasn bag! Artakhsliatr,
malkdu malkd Airdn, minu cltitri
min yaztdn, barman bagi Pdpaki tnalkd.
Translation.
The image, this, of the Mazda- worshipping, divine Artakhsliatr, king of the
kings of Airan, of spiritual origin from Ood, son of the divine Pttpakt, the king.
1) In the 'Meinoires de l'lnstitut Royal de France, classe d'histoire', tome II.
pag. 162 242.
by reading, for the first time, the name of Khosru (021^2^'

iW< khCslui)
on certain coins.
J. C. Tychsen of Gotlingen also published some articles on the
Sasanian coins '), but he made no advance whatever; all he could do,
was to apply the results obtained by De Sacy, and venture on some
guesses.
For a long time no scholar directed his attention to Pahlavi; the
learned world seemed to rest satisfied with the labors of Anquetil Duperron and Sylvestre de Sacy.
Twenty - four years after their last publication on the subject (De
Sacy's final memoir on the inscriptions of Kirmanshah), Marc Joseph
M filler, Professor at the University of Munich, look a fresh start in his
admirable 'Essai sur la iangue Pehlvie', published in the 'Journal Asiatique' (April 1839). This is (he first paper written to elucidate the Pahlavi
of the books in a truly scientific spirit.
He started from the Pahlavi al
phabet published by Anquetil, and especially from the critical remarks,

made by the celebrated Danish scholar, E. Rask, on some of the values
ascribed by Anquetii to several Pahlavi characters 2).
Several of his ob
jections he successfully maintained : for instance, he showed, hy numerous

examples, that the final ^ k, which is considered by the Deslurs either
as an equivalent of h. or as a mute, was originally a real k and pro
nounced as such, e.g. û^ssqm apestdk, Syr. ^Jiutsj, Arab. ^j!jcjI.
His remarks on the value of -ui, which he proves to 'be di and not d
(although the character used for d in Zand is of the same form), are very
sagacious.
He also made a successful attempt at elucidating the most dif
ficult part of Pahlavi writing, the homonymity of some letters, that is,
1) ' Commentationes IV de nuniis vetcrum Persarum', in Comment. Soc. Reg.

Scient. Gott. ree. T. I IV. 180813.
2) See Journal Asiatique for 1823, vol II. pag. 143150. The article refers
both to the Zand and Pahlavi alphabets, and had been communicated to Sylvestre
de Sacy who had it printed.
Hang, Essay on Pahlavi.
the fact that several sounds are expressed by one and the same character.
He started with the traditional readings of the Pahlavi characters, but did
not hestitale to correct them, when they were contradicted by sound ety
mology; thus, he showed that \\ cannot be read boman, as the Parsis
pronounce it, but j032 benman, as jj is evidently identical with the
Hebr. |2> Chald. "13. Although this essay contains many valuable remarks,
and shows the sound scholarship of its author, it is incomplete, as only
part of the alphabet has been discussed in it, and the grammar was left
untouched.
In the following year (1840), Longperier published a compre
hensive work on the Sasanian coins, entitled 'Essai sur les medailles des
rois perses de la dynastie sassanide (Paris)'. It contained the description
and figures of a large number of coins struck by the Sasanian rulers, from
Ardeshir I. to Yazdagird III. (or IV.), that is, from the rise to the fall of
the Sasanian dynasty (A.D. 226 640). Some names hitherto undeciphered
on coins, but readable without difficulty, were read by him for the first
time, such as Kobad (f>^l2"J Kavdt); that of Yazdagird had already
been hinted at by Tychsen; but some of his readings of names were
doubtful., such as Shehryar and Azermidokhi. Excepting names,
no fresh addition to our knowledge of Pahlavi, was made by Longperier,
who had scarcely anything to guide him save the readings of De Sacy
and Sir W. Ouseley. His work however, as a collection of all the then
available material , was a considerable advance in Pahlavi numismatics,
and exhibits very clearly the difference, in form, of the Pahlavi charac
ters of the earlier and later centuries of the Sasanian rule. The author
justly remarked, that there is but little difference between the characters
on the later coins and those used in the MSS.
A decided advance in our knowledge of the inscriptional Pahlavi,
was made by J. Olshausen, in his pamphlet on the Pahlavi legends
which are found on the coins of the later Sasanian kings, on the earlier
coins of the Khalifs, on the coins of the Ispehbeds of Taberislan, and on
the Indo- Persian coins of east -Iran (1843) ')
He may justly lay claim
to Iiave deciphered, for the first time, the legends on the classes of coins
just mentioned; and he discovered names, numerals written in words,
and other terms, which had not been read by any of his predecessors.
On a certain class of coins, for instance, he read the name TapurisUn
(the country of Taberistan), together with some other proper names and
numerals.
Some of the coins have only Pahlavi legends, while others
have legends both in Pahlavi and Kufic characters; some of the proper
names are Arabic, such as 'Omar and Ha run, others are Persian, such
as Khurshid.
He deciphered the term )p)3{p afz&t, 'crescatl' which
is of such frequent occurrence on the later Sasanian coins. He also read,

on the earlier coins of the Arab governors, the names yeisuju) Khor&sdn, Omari- Ubeid-aUd-dn , i. e. 'Omar the son of Ubeid Allah, etc.
The decipherment of the legends on Sasanian coins now began to
receive more attention from oriental scholars.
B. Dorn devoted to the
subject, several papers which were published in the 'Bulletin de la clase

historico-philologique de TAcademie Fmperiale des sciences de St. Petersbourg' (vol. I. 1844, pag. 107110. 207-272 and 274294.)
He made
no fresh discoveries of any importance, but read the names, which were
already known from De Sacy's and Longperi^r's works, on all Hie Pahlavi
coins accessible to him.
He still retained the erroneous reading !"D for
?>i bagi, 'divine', which had been proposed by De Sacy. Our knowledge
of Pahlavi numismatics has, however, considerably gained by his descrip
tion of coins which had not been accessible to any other Pahlavi scholar.
A. Krafft published, in 1844, a valuable review2) of Olshausen's
1) The pamphlet is in German, and its title is: 'Die Pehlewi- Legenden auf
den Miinzen der letzten Sasaniden, auf don Sltesten Munzen arabischer Chalifen, auf
den MUnzen der Ispehbeds von Taberistan uud auf den indo-persischen Miinzen des
ostlichen Iran, zum erstemnale gelesen und erklfirt von Dr. Justus Olshausen.
Kopenhagen, 1843'.
2) The German title is: 'Uebcr Herrn Professor Olshausen's Entzifferung dor
Pehlewi -Legenden auf Miinzen'.
Haug, Essay on Pahlavl.
pamphlet, in the 'Wiener Jahrbiicher fur Literalur' (vol. 106, Anzeigeblalt, pag. 1 33). He gave some information regarding the native rulers
of Taberistan and the subsequent Arab governors of the province, and
the different dynasties to which they belonged ; and especially endeavoured
to settle their chronology, by aid of the coins on which numbers referring
to an era are found, the commencement of which he placed at A. D. 645.
He likewise deciphered the legends on the Pahlavi coins of the Vienna
collection.
It appears that the discoveries of Olshausen, whose pamphlet had been
translated into English (London Numismatic Chronicle for 1848, vol. IX.)
induced E. Thomas, of the Bengal Civil Service, to investigate the Pah
lavi coins of the earlier Arab rulers.
He published a very comprehensive
essay on this subject, in the 'Journal of the Royal Asiatic Society of Great
Britain' for 1850 (vol. XII. pag. 253 347.)
As the material at his dis
posal was more extensive than that used by Olshausen, he was able (aided
by the latter's discoveries) to make a further advance in the decipherment
of the legends on the later Pahlavi coins.
He described, a) the coins
of 'the purely initiative, imitative coinage of the Arabs, from A. H. 18

to 43', during which period the Arab conquerors used the coins of the
later Sasanian kings, or struck coins with similar dies, bearing Pahlavi
legends, merely with the addition of the words *-Uf |*~*j : b) the coins
of the Arab governors, viz. Ziad bin Abu Sofian, Obeidullah bin
Ziad,
Selim-i Ziad, Abdallah bin Zobeir,
Abdallah bin
Hazim and others of the first century of the Hijra era, down to Hejaj
bin Yusaf (A. H. 81).
He also showed that these later coins bore the
names of the mint cities, on the right side of their reverse; and he tried
to identify some of these names , such as -^ = *yo-> Basrah and
^3a r= i>^> Yezd.
Whether this was an independent discovery of Tho
mas, or whether it was suggested by the remarks of Hordtmann to

the same effect, does not clearly appear; suffice it to say, that Mordlmann's note on the subject appeared in 1848 (Zeitschrift der Deutschen
Morgenlandischen Gesellschaft, vol. II. pag. 112), whereas Thomas's essay
10
was read in June 1849. He likewise added a valuable note 'regarding

the unidentified characters composing the legends on certain classes of
Sasanian coins'. Some of these coins which are depicted in Wilson's
'Ariana antiqua', had from their singularity (as they also bear Indian cha
racters), already attracted attention; but the honor of having first more
minutely examined them, belongs certainly to Thomas. He treated of
these coins more fully, in a separate note to his edition of 'Prinsep's
essays on Indian antiquities', 1858 (vol. II. pag. 107116); and in the
same edition, he has made several other scattered remarks on Pahlavi
coins (vol. L pag. 1215, 3235, G272, 9396 and 120126.) He
has also published several articles, on the same subjects, in the 'London
Numismatic Chronicle', which is however not accessible to me.
In all his writings, Thomas shows himself to be a skilful palaeo
grapher, who can identify characters which are difficult to read; but in
his philological explanations he is not very successful.
Let us now return to the Pahlavi of the books. After the publication
of M. Jos. Muller's essay on the Pahlavi language , which has been already
noticed, nothing appeared on this subject, for about twelve years (from
want of easily accessible materials), except a very valuable essay by the
same author, containing researches into the opening chapter of the Bundehesh (1843). ') It was written with a view to settle the position (in
Zoroastrian theology) of zarvan akarana, 'time without bounds', which
is mentioned in the Bundehesh.
In 1851, N. L. Westergaard published a lithographed facsimile2)
of the oldest codex of the Bundehesh (written A. D. 1330) which had
1) Its German title is: 'Untersuchungen fiber den Anfang des Bundehesch',
published in the Abhandlungen der ersten Classe der K. bayerischen Akademie dcr
Wissenschaften, vol. III. pag. 615644. A separate impression of it has also been
published.
2) Bundehesh, liber I'ehlvicus. E vetustissimo eodice Havniensi descripsit,
duas inscriptionos regis Suporis primi adjocit N. L. Westergaard, professor Havniensis.
Havniip. Imponsis Librariic Gyldendaliante lapidibus excudebant Bing et Ferslew.
1851.
Hang, Essay on Pali lavi.
{[
been brought from India by Rask, and is now preserved in the library
at Copenhagen. He added two Sasanian inscriptions, each in a different
kind of Pahlavi character, which he had copied himself at Hajiabad, when
travelling in Persia; and in the preface, he hinted that the language of
these inscriptions differs very considerably from the Pahlavi of the books.
In 1853, another and more important text, viz. the Pahlavi transla
tion of the Vendidad, was published by Fr. Spiegel, who had been
enabled, by the liberality of the Bavarian goverment, to copy the most
valuable Zand and Pahlavi MSS. which are extant in the libraries at Paris,
Copenhagen, London (British Museum and India Office) and Oxford, the
only places in Europe where such MSS. are to be found ). And in
1858, it was followed by the Pahlavi (Huzvaresh) texts of the Yasna and
Visparad 2).
Shortly after the publication of the HuzvSresh text of the Yendidad,
the writer of this essay began the study of Pahlavi, with no other mate
rials but those furnished by that text and that of the Bundehesh, together
with Anquetil's Pahlavi - Pazand vocabulary and his translation of the Bun
dehesh. The results were published in the form of a review of Westergard's Bundehesh, which appeared in the 'Gottinger Gelehrte Anzeigen'
of 1854 3). In this review, the present writer made the first attempt at
giving a short sketch of Pahlavi grammar (pag. 7 22); to which he
1) A sixth collection, which is particularly rich in Pahlavi MSS,, is in my

own possession.
2) Avesta. Dio heiligon Schriften der Parsen. Zum ersten Male im Grundtext sammt der Huzvaresh - Uebersetzung herausgegcben vori FriedrichSpiegel.
Vol. 1 Vendidad. Vienna, 1853. Vol. II. Visparad and Yasna. Vienna, 1858.
As this edition of the Pahlavi texts was prepared from insufficient material,
I recommended the Bombay goverment to employ Destur Hoshengji in tho prepara
tion of a more correct edition, with glossaries of all the words which occur; the
MS. of the Pahlavi text of the VendidAd is now ready, and its glossary is being
prepared.
3) A separate impression of it was published under the title: 'Ueber die
Pehlewi-Sprache und den Bundehesh, von Martin Haug. Gottingen 1854', (in der
Dicterich'schen Buchandlung.)
12
Haul?, Essay on Pahlavi.
added a translation of the first three chapters of the Bundehesh. He also

endeavoured to decipher some words of the two Sapor inscriptions at
Hajiabad which, except the titles, had not been previously read by any
scholar; he made this attempt, in order to form an opinion as to the re
lationship between the inscriptional Pahlavi and that of the books, and he
came to the conclusion that there was, in the main, little difference be
tween the two inscriptional languages and that of the books, as all three
exhibit the same character, viz. a mixture of Semitic and Iranian elements.
With respect to the Semitic words, he believed them to belong to some
eastern Aramaic dialect, standing nearest to the Chaldee, but not identical
wilh it; and as regards the general character of the language, he declared
it to be Iranian. His pamphlet, on the whole, contained the first detailed
investigation into the character of the language.
I may here call attention to some valuable remarks made, in 1854,
by Wcstergaard on Pahlavi, in the preface to his edition of the Zendavesta (pag. 1921). He distinguished between the Sasanian Pahlavi
found in inscriptions, and the Zand - Pahlavi of the books; the first he
considered as a Semitic tongue, intermixed wilh Persian words; and the
second as a purely Iranian language, identical with the Pdzand, or older
form of the modern Persian; the Semitic words in the latter being, in
his opinion, only arbitrary or ideographic signs.
Whilst these attempts were made to investigate the language of the
Pahlavi books, the legends on coins were by no means neglected. In
1854, Dr. Mordtmann, of Constantinople, published a most comprehen
sive and valuable essay on the coins with Pahlavi legends '). He divided
them into four classes: a) Sasanian coins (A. D. 226651); b) the older
Mohamedan pieces coined by the Arab governors (down to A. D. 700),
with legends in Pahlavi and Kuffc characters; c) coins of the rulers of
1) 'Brklarung der Mfinzen mit Pehlevi-Legenden, von Dr. A. D. Mordtmann',

in the 'Zeitschrift der Deutschen MorgenlSndischen Geaellschaft', (vol. VIII. pag.
t 194.)
Ha ug, Essay on Pablavi.
J3
Taberistan (down to A. D. 800) ; d) coins of the eastern provinces of Per

sia, which exhibit Devanagari and other characters which are unintelligible,
besides the Pahlavi. The material at his disposal was the most extensive
I hat had been available to any scholar; for he states that he had been
able to examine about 2000 Pahlavi coins, ranging from the time of Ardeshir Babegan, down to the latest coins with Pahlavi legends, struck
under the Arab rule. His researches extended however, only to the first
three classes of coins; the fourlh, or so-called Indo-Sasanian, class, which
is the most difficult to handle, he does not appear to have examined.
The legends on the coins are divided by hjm into eight classes,
which follow one another almost in chronological order. Here we need
only observe, that at first, the name of the king with all his titles ap
peared on the obverse, while on the reverse the name was repeated with
the addition of some other word '); this repetition alone enabled De Sacy
to decipher the legends on the earlier Sasanian coins, as the same names
and titles appear in about the same form; in the course of time (from
Beliram IV., A. D. 389 399) the titles were shortened, and frequently
only malkdn malkd, 'king of kings', was used; on those of Hormazd HI.
(A. D. 457 458) and Piruz (A. D. 458485) even this title was omitted,
and merely the name was given, with some benedictive formula, such as
afzut, and this custom was continued till the end of the Sasanian rule.
1) As a specimen, I give here the legends on a coin of Ardeshtr:
Hound the obverse.
Mazdayasn bagi Artakhshatr malkdn malkd Airdn minii chitri min yazddn.
'The Mazda, - worshipping divine Artakhshatr, king of the kings of Iran, of
spiritual origin from God'.
On the reverse.
Left side.
Right side.
Niivdzi.
Artakhshatr.
|4
From a palaeographic point of view, that is, as regards the shapes

of the Pahlavi characters, he divided the coins into three periods: a) those
whose alphabet is identical with that used in the rock inscriptions, (from
Ardeshir to Nersi, A. D. 226300); 6) those whose letters are interme
diate in form, between the lapidary alphabet and that of the books (A. D.
300600); c) those whose alphabet is identical with that of the books
(A. D. 600 800).
Notwithstanding the extent of his material, Mordtmann did not rest
satisfied with his researches, but deeply interested in the subject, he
sought for more, and examined 3000 more coins, in addition to the 2000
previously mentioned. His further researches, the aim of which was to
complete and rectify his former ones, were published in two subsequent
articles, in the Journal of the German Oriental Society for 1858 and 1865 )
He also wrote an essay, in which he explained the Pahlavi inscriptions
on seals 2).
His results, so far as they went beyond those obtained by De Sacy
and Olshausen, were contested, especially by B. Dorn3), Bartholomaei *) and Khanykov B), who seem to represent the Russian branch of
Pahlavi numismatists. They specially objected to his explaining certain words
and abbreviations, on the reverse of the later coins, as the names of the
mint cities; also to his treatment of the Kobad and Khosru coins, etc.
But although the observations of Dorn contain much valuable matter, and
even some real corrections of Mordtmann's readings, the latter appears to
be right as regards the mint cities. His opponents are undecided how to
1) Zeitschrift der Deutschen MorgenKindischen Gesellschaft, vol. XII. pag.

1 56, XIX. pag. 373 496.
2) Studien ttber geschnittene Steino mit Pehlevi Inschriftcn; Zeitsckr. d. I)
M. G. vol. XVIII, of 1864, pag. 1 47.
3) Melanges asiatiques, St. Petersburg, vol. Ill, of 185859, pag. 149165,
426-459, 460-475 and 502531.
4) Melanges asiatiques, vol. Ill, pag. 139 165 and 349 372. And Bulletin
kistorico-pkilologique, vol. XIV. pag. 371378.
5) In a letter addressed to B. Dorn.
15
read the words and signs which he so interprets; they suppose they may
be the names of the die-cutters, or signs indicating the value of the coin,
or honorific epithets; but all these opinions seem groundless, and hare
been very ably refuted by Mordtmann J) , and I doubt if they will ever
find favor with oriental scholars out of Russia.
Notwithstanding the objections which may be raised against his treat
ment of Pahlavi numismatics, no impartial scholar can deny that Mordt
mann has greatly advanced our knowledge of this branch of antiquarian
research. His judgment is sound, his oriental scholarship and acquaintance
with the Byzantine, Arab, Persian and Armenian historians (who are the
chief sources of information regarding the Sasanian kings), is very consi
derable, and his zeal is indefatigable; so we may hope for further contri
butions from him 2), for the advance of our knowledge in Pahlavi numis
matics and the history of the Sasanian kings.
Two years after the publication of my short sketch of Pahlavi gram
mar, Spiegel gave to the world his 'HuzvSresh grammar'3), which
treated of the same subject, on a much more extensive scale. His atten
tion was principally directed to the Pahlavi of the books; that which is
found on coins and in inscriptions was treated by him in an appendix, in
which he merely registered the results obtained by De Sacy, Olshausen,
Mordtmann, etc., without making any researches of his own.
The works which he used for preparing his grammar of the Pahlavi
of the books, were the Pahlavi translations of the Vendidad, Yasna and
Visparad, with the Bundehesh, which are a mere fraction of the whole
Pahlavi literature, and do not afford any great variety of style ; moreover,
these texts had never been critically examined, and many of their readings
are either doubtful, or erroneous. If we lake into account this insufficiency
1) Iff an article in the Zeitsch'rift der D. M. O. vol. XIX. pag. 373413.

2) His latest contribution is: 'Hecatompylos' (the capital city of the Arsacidtt), in the ' Sitzungsberiohte der K. bayerischen Akadomie der Wissenschaften,
1869', pag. 497536.
3) Grammatik der Huzvaresh-Sprache, von Fr. Spiegol. Wien, 1856; 194 page*.
16
Haug, Essay on Pablavt.
of material and the great difficulty of the subject, both as regards the
written characters and the language, we cannot expect from him anything
very complete, or accurate. It must, however, be acknowledged that he
has registered a good many grammatical facts, and his work is useful
as a collection of materials, for those who intend making researches of
their own into' the Pahlavi language.
As regards his views on the character of the language, and his ex
planations of its non-Iranian element, linguists are not likely to feel satis
fied; for instance, no scholar of sound judgment can place the slightest
confidence in his opinion regarding the origin of the personal pronouns,
which form, according to him, a very curious medley drawn from various
languages; thus, he derives 3 T, from the Afghanic ')> W 'his, it', from
the Kurdish, and fiy 'we', from the Semitic languages. Such a pro
ceeding would no doubt be ridiculed, if applied to some better known
language; for instance, if any one nowadays were to derive the pronoun
'V from Russian, 'we' from French, and 'he' from Celtic, the general
verdict upon his opinions can well be imagined.
Spiegel is equally unfortunate in his explanation of those verbal
forms which end in ))^)) and )W)tf} (traditionally read 6ntan and itdntari), and are all evidently of Semitic origin. For instance, he reads dehavanntann for ))^)))<0 'to be' (traditionally jdnontan), although he
accepts the derivation from Chald. NTH 'to be', which I had already pro
posed in my sketch of Pahlavi grammar mentioned above. The initial
3 of the Semitic verbt, he reads d in all cases where the Deslurs read
\\.j, without however giving any explanation of this prefix, but merely
comparing it with the Armenian prefix z (e. g. zantzanel = anizanel 'to
transgress'), in which I can see nothing but the remnant of a preposition;
but of what preposition is A a relic? or is it at all likely thar a Semitic
1) This language cannot even be included among the proper Iranian tongues ;
it is much more akin to the Indian vernaculars than to the Persian dialects, as has
been shown beyond doubt by Dr. Trumpp, in two valuable papers on this language;
which appeared in the Journal of the German Oriental Society, vol. XXI and XXII.
17
verb would be compounded with an inseparable Aryan prefix, in much

the same way as one might compound an English verb with the Arabic
prefix u, by writing sa-be, sa-is for 'will be'? Again, he takes ann
as an Aryan participial termination an, but for the second n he does not
account. The final tann is of course the Persian termination of the in
finitive, but this does not explain the second n, for in what Aryan lan
guage do the infinitives end in nn? If Spiegel's views were correct, the
word ))^)))<0 would, therefore, consist: a) of an unusual Aryan prefix,
b) of a Semitic root, and c) of two modified Aryan suffixes; and the in
finitive would be formed from the present participle, but can this be
shown to be the case in any Iranian tongue? for instance, can the Persian
guflan 'to speak' be traced to a participle?
On a careful consideration of these arguments, probably no sound
scholar would be satisfied to adhere to Spiegel's reading of ))^)))<0. but
we have besides a positive proof that it is wrong, by the freqnent oc
currence of the word in the Sasanian inscriptions, where it is written
yil^") which can only be read yahvtin, or yahvdn, as *> has no other
phonetical value than i, or /, (see the index, pag. 234). In other cases
also, where Spiegel reads d for s, the inscriptions use 0 y, as in
jpyi'002Y? yekavirnUnt = ?>)l/J)-i> (see pag. 255), and ttl?fy
yaklibun = ))}?}* (see inscription of Naksh-i Rajab, lin. 25). These
instances, with others, also show that )) must be read tin, or. on, when
found following Semitic roots in crude verbal forms, as its equivalent in
the Sasanian inscriptions is $2 tin,x6n, which cannot be read nn1); the
traditional reading tin, on, of )) by the Desturs, is therefore confirmed
by the inscriptions.
Spiegel's reading anman, hanman, for the auxiliary verb y*, is
1) The only instance which seems exceptional, is in Westergaard's copy of

the HajiabAd inscription A. (Bund. pag. 83). where in lin. 6 wo read ((f">9J22.
shaditann, but according to Stannus's plaster cast of the inscription, there is no
second n, neither is there one, in the same word, in lin. 5 of "Westergaard's copy.
C
18
also refuted by the inscriptions, in which it often occurs and

written ftl^ htlman, which cannot be read hanman (see
He has likewise been unfortunate in his explanations of
particle i), the pronoun tf?), and the particle 5) (see pag.
is always
pag. 128).
the dative
226, 227,
222 223). As regards the nature of the Pahlavi language, which he

calls Huzvctresh without sufficient reason (as we shall hereafter see),
he considers it an Iranian tongue with an intermixture of Semitic words;
but this opinion, which I also shared, we shall find reason to consider in
correct. The Semitic portion he traces to the Nabathaean language, and
believes the Huzvaresh to have originated in Sevad, i. e. Chaldaja, in the
second century of our era; opinions which prove untenable on further
researches.
Although I cannot agree with many of his explanations, nor with his
general views of Pahiavi grammar, I readily acknowledge that he has
done good service, by collecting many (often too many) examples, and
by giving now and then correct explanations. I reviewed the work in
detail in 1857, in the Gollinger Gelehrle Anzeigen (Stiicke G8 71), to
which paper I may refer the reader. A Pahlavi grammar is still a desi
deratum, and the want has been felt by many, especially by the deci
pherers of inscriptional Pahlavi, who do not seem to place much confidence
in Spiegel's researches.
In 18G0, Spiegel published, as a second part to his grammar, a
work on the traditional literature of the Parsis, with original texts, trans
lations and a glossary ') It contains very valuable notices of various Pah
lavi works for those European scholars who have no access to a Pahlavi
library. He treats of the Pahlavi translations of some parts of the Avesta,
viz. the Vendidad, Yasna and Yisparad, and discusses the method followed
by the translators, and the value of their renderings and the glosses
which they frequently intermix. He endeavours to show that the Christian
*tv,iSS "*
on ni 9l>ciDie"tMaltftmil<<Lfei4itit TWfHrliW," Wlh^n?'2teaM<Mng\^!^?i
0
19
literature of the Syrian church had some influence, not only upon theideas and the divine worship of the Zoroastrians, but even upon the ex
ternal appearance of the Pahlavi books, such as their size, their division
into chapters and verses, and the colophons in which the writers state
the day, month and year, in which they finished their transcript; but his
arguments have no more value than his supposition that Zoroaster con
versed with' Abraham, and borrowed his ideas from him; as similar divi
sions and colophons occur in Indian MSS. His critical remarks on the
Pahlavi translations are also far from satisfactory, and a new and more
searching investigation of this important subject, is wanted. The question
of their age he does not discuss, nor does he enumerate all the Pahlavi
translations which are extant.
After his remarks on the Pahlavi translations, he goes on to enu
merate the works of the later literature of the Parsis, so far as they are
known to him, which are partly Huzvaresh, and partly Parsi and Persian.
He treats successively of the Bundehesh, of which he stales the gene
ral contents, translates some chapters '), and gives some extracts; of the
Ardai Virdf-nameh, according to Pope's English translation; of the
Bahman yasht, according to the Pahlavi text in one of AnquetiPs MSS.;
of the Minokhirad, some passages of which lie translates; of the Rivayats; of the Sad-der Bundehesh, according to a Persian version;
and then follow scanty notices of some smaller works in Persian, such as
the Zerloshl-nameh, Jamdsp-n<kmeh, Shayist-nishayist, etc.;
the interesting Shi k an- gum an i is barely mentioned; with its contents
the author seems to be wholly unacquainted. There are a good many
appendices ^ containing transliterations of the Pahlavi texts, in Hebrew
characters, of the 1st, 2d, 3d and 31s' chapters of the Bundehesh,- and
the 5 th and 19 th fargards of the YendidSd; also texts in the original cha
racters, such as Destur Darab's version of the 5,h fargard and a Patet,
1) TJe first chapter had been already transliterated in Hebrew characters,
translated and explained by him in 1857 in the Zeitscurift der D. Morgonl. (ics.
vol. XI, pag. 98 110.
20
and some extracts from the Rivayats referring to some of the heroes of the
Shahnameli.
At the end is a glossary of the Pahlavi words, in Hebrew
and Pahlavi characters, for which the author deserves great credit, as il
is the first attempt to prepare a Pahlavi glossary in the European fashion;
but, as might be expected in a first attempt, the results are not much to
be relied on, especially as regards the explanation of the Semitic words.
The author believes he has given his readers a view of the whole
range of Pahlavi literature ') but in this he is mistaken, for not even a
fifth part of the still existing Pahlavi literature was then known to him.
For instance, he had no knowledge of the largest and most important
work of all, the Din-kart, which would alone comprise 2000 folio pages,
if printed; nor of the Dadestan-i-dini, which is nearly thrice as large
as the Bundehesh; nor of the Neringistdn, which is one-third larger
than the Bundehesh; nor of several minor works, such as the Kar-nameh-i Ardeshir BabegSn, the Pandndmehs of AdarbAt Mahraspand 2) and Buzurji Mihir, etc., which are all well-known to
Pahlavi scholars in India.
The title of this work, 'the traditional literature of the Parsis, in its
connection with the conterminous literatures', is therefore more preten
tious than appropriate, and calculated to mislead superficial readers, as
he was acquainted with only a small fraction of the 'traditional literature',
and of the 'conterminous literatures', by which he appears to mean chiefly
the Syriac, his knowledge seems to be even less than that of Pahlavi, if
we may judge from what appears in this work.
His translations even from
Persian can only be used with caution, as Destur Hoshengji, who is a
1) In the preface to his IIuzvAresh grammar (pag. X.), he actually claims to

have road and understood the largest portion of Huzvaresh literature. No Parsi
jirieBt would assent to this statement, but would think it rather presumptuous, as
the study of the whole existing Pahlavi literature might well occupy a lifetime.
2) This has been lately published, with several transliterations, a Gujarat!
translation, notes and a Pahlavi-Oujarati-English vocabulary, by Herbad Shehriarji Dadabhoy, at Bombay, 1869, as a Haug's prize essay; the author having
obtained the prize proposed by me, for such a work, in 1864.
21
better Pahlavi and Persian scholar than Spiegel, frequently showed me.
A proper title for the work would be: 'Contributions towards a knowledge
of the traditional literature of the Parsis, with occasional hints on its pro
bable connection with the literature of the Syrian church, with appendices
aud a glossary' ').
f may here mention Windischmann's German translation of the
Bundehesh, with notes2), which was published by Spiegel (1863), after
the author's premature death. That European scholars have paid more
attention to the Bundehesh than to other Pahlavi works, may surprise my
Parsi readers, who do not generally attach much value to this work; but
this is easily accounted for by its contents (see pag. 3), in which Euro
pean scholars take a great interest, and from the circumstance that it had
already been made somewhat familiar in Europe by Anquetil's translation,
and Westergaard's publication of a facsimile of the old Copenhagen codex
of it. In his translation, Windischmann could only use this text and Anijuelil's work; if therefore we take into consideration the scantiness of his
means, and their insufficiency for arriving at a complete understanding
of the numerous particulars and rare words occurring in the Bundehesh,
we may well admire the translator for what he has achieved.
Although the text of the Bundehesb, as well as a tolerable transla
tion were before the public, an edition based upon all available materials
was still a desideratum. A young and industrious scholar, F. Jusli of
Marburg, who had already made himself known by the rather premature
publication of a so-called 'Old-Bactrian (Zand) Dictionary' 3) , came forward
1) On this occasion I may mention an iiitersting article by Dr. Sachau
which is published in the Journal of the Royal Asiatic Society (New Series vol. IY, 1.).
It bears the modest title of 'Contributions to the knowledge of Pai-Hce literature',
but contains much information which will be sought for in vain in Spiegel's far
mo:e pretentious work.
2) In the 'Zoroastrische Studien', pag. 56 120. There is besides, in this
work, a separate chapter on the geography of the Bundehesh (pag. 1 in.)
3) I have already .shown on several occasions, and finally in my Oernian
pamphlet 'on the present state of Zand philology, with special reference to F. Justt's
22
to supply the want.
He published, in 1868, an edition with the Pahlavi
text lithographed , a transliteration into Persian characters, a German trans

lation, various readings' and a glossary. On the title-page (Der Bundehesh
so-called Old-Bactrian Dictionary (Stuttgart, 1868)', that this work is vory unsatis
factory and cannot be regarded as a Zand dictionary, as the author, when he made
his compilation, had no such knowledge, either of the original Zand text, or of
the Pahlavi translation, as would qualify him to undertake so arduous a task. My
pamphlet has not been ineffectual , so far as I can judge from the numerous let
ters I have received from oriental scholars on the subject. How necessary it was
to put all those oriental scholars on their guard, who had not made Zand a special
subject of study for a number of years, and were therefore not prepared to detect
the shortcomings of the 'Dictionary', may be shown by the circumstance that even
so eminent an orientalist as Max Miiller has been led astray by it. In the first
volume of his ' Rigveda-Sanhita translated and explained' (pag. 206), the celebrated
Oxford scholar quotes the explanation of zairimyahura in Justi's dictionary, as a
proof that the Vedic word harmya, which is phonetically identical with the Zand
zairimya, means originally 'fire-pit', and not only 'house' as the Hindu scholars
interpret it ; but Tie has not enquired into the authority for this explanation. Justi
interprets zairimyahura by 'eating in the depth', but this interpretation, like most
of his other explanations, is merely copied from Spiegel, as Muller will find on
reference to Spiegel's translation of the Avesta (vol. I. pag. 190191, noto 3.}, and
the authority for tho explanation will be rather unexpected, as Spiegel is entirely
guided by Roth's interpretation of this very word harmya, as 'depth', in fixing
the meaning of zairimya, which Muller has quoted as a collateral proof of the
meaning of harmya, which is decidedly a case of reasoning in a circle. The
meaning 'pit, dopth', for harmya, if strictly investigated, can scarcely bo proved
from tho Vodas, as there is not a single passage, among those quoted, that necess
arily requires this meaning, which will probably prove ultimately to be nothing but
one of the many guesses of Prof. Roth that young Vedic students must discard, if
they wish really to understand the Vedic hymns. Zairimyahura itself is inter
preted by the Parsi priests aB a 'tortoise' (comp. Sans, tiarmmuta); the meaning
'eating in the depth', besides being very vague, as it might be applied to a mouse,
or a mole, or a hamster, is also in itself too absurd to have ever bocome the name
of an animal.
Professor H, Kern of Leyden has also been misled by Justi and Spiegel.
In a recent article on the Persian cuneiform inscriptions, published in the Journal
of the German Oriental Society, vol. XXII., ho reLies (pag. 219) upon Justi's dic
tionary for the meaning 'protection' for the Zand yaona; and tries to restore and
explain the cuneiform text in accordance with that moaning. Rut how far his reli
ance has been misplaced, Dr. Kern, as a scholar of sense and sound reasoning,
23
zum ersten Male herausgegeben , ubersetzt und mit Glossar versehen

von Ferdinand Justi) he claims to have published all this for the first
time, which is only strictly correct as regards the glossary. The honor
will readily see on examining the pasages in which the word occurs. Let us take
the passage Yt. 5, 87. thtcam kainino vadhri yaona khshathra hvdhdo jaidhydonti,
which is thus translated by Justi: 'the marriageable girls pray thee in a sisterly
way for a rule which wards off (i. e. a husband, a lord)'. Now in the first place,
can any man of sound logic suppose that young girls could have addressed a prayer,
couched in such odd terms, to the deity AnahitA, if they prayed for a husband?
Besides, the following words takhmemcha nmdtw-paitim 'a strong husband', forbid
such an interpretation, as the idea of 'husband' would thus be expressed twice,
first by yaona khshathra, which is Justi's ' rule which wards off', and secondly by
the appropriate words. On a closer examination, it will be found that Justi has
completely misunderstood three words in the sentence, viz. vadhrc, yaona and
hvdhdo. To the first he ascribes the meaning 'marriageable', which ho has simply
copied from Spiegel ; no other proof is adduced but tho supposed etymology from
vad 'to marry', and no attempt is made to connect it with vadhairi which is evi
dently the samo, but to which the meaning 'belonging to a caravan' is ascribed,
without any proof, but tracing it to the same root vad in the sonso 'to go', which
it never has in Zand. It would be much more natural to identify vadhrc with the
Vedic vadhri (Kv. 1, 32, 7. 33, 6. 2, 25, 3. etc.) which means 'a male deprived of
his sexual powers, an eunuch'; vadhairi is generally applied to the camel, in which
case it can only mean 'gelded'. Yaona is taken by Justi in the senso of 'warding
off', but of course no proof is given save an etymology tracing it to yu 'to join'
(the root yu 'to ward off' seems to have been forgotten). But besides this meaning
of 'warding off', he ascribes three others to yaona, viz. a) connection, residence;
b) the airy region; c) power; but all these will bo found by Dr. Kern, on closer
enquiry, just as fanciful as that of 'warding off'; for nono of the passages quoted
can be really explained by any of them. Thus Justi (following Spiegel) translates
Vend. 21, 6. hamyactdohho yaonemcha avi zamcha, samcha avi yaonemcha , \hy
'it draws the air to tho earth, and the earth to the air' but I doubt whether this
wonld be considered intelligible by either Mflller or Kern. In the whole explana
tion of yaona, there is, I think, only one statement which is correct; for at the
cod, he compares it with the Sans, yoni, which is no doubt identical with yaona,
but has none of the meanings assigned to the latter by the writer, except perhaps
'residence' which seems merely accessory in his opinion; yoni moans 'womb' and
also 'home, place, house, space', and these meanings alone arc applicable to yaona
in all passages. Thus, Vend. 21,- 6. is to be translated: 'they (the waters) are
*tto\lfgyfw>HilTiilHnn! (toWSfchnit) ]and 4ho earth /fo*- -tho aatth and for their home'
(that is to say, they issue.>lWniWei*<ihbMeP<>ThteH''i&-^Nt^
24
of having published the Pahlavi text 'for the first lime' belongs to Westergaard; (his edition is a facsimile of a MS. at Copenhagen, that is the
oldest known to exist, having been written in A. D. 1330; next in age
is one in my possession, written in A. D. 1396, but belonging to a dif
ferent class of MSS.. commencing with the 15th chapter, like the MS. 121
in the Ouseley collection of the Bodleian library, but more complete.)
For the transliteration, which is in the Persian character, Justi had the
assistance of a Pdzand Bundehesh, where the Pahlavi words are written
are poured on the earth, and after having been poured on the earth, they return
to their home again). Again Vend. 4, 45., ukhshne hhrathwe yaone dste means
clearly, 'he (the student) sits at home to improve his knowledge'; but Justi's trans
lation is, 'that he may remain in connection (with purity joined through prayer)
for the growth of the intellect' ; vague and scarcely intelligible statements of this
kind are quite foreign to the Vendidad. How is the meaning 'protection' to be
proved ? Dr. Kern thinks it follows of necessity from such compounds as perethuyaona, huyaona and hvdyaona; but on examining the passages he will find
rather strange ideas result from the application of this meaning; for instance, hvd
yaona is an epithet of garo-demdna 'paradise'; how can this be termed 'protected
by itself ? such an idea is quite foreign to Zoroastrianism ; but the true meaning
is 'having its own place, its own abode' i. e. being on a separate spot, not assigned
to anything else; so also perethuyaona means 'having a wide place, home or abode'.
Returning now to Yt. 5, 87. the third word misunderstood in it, is hvdhdo ; this
is made to mean 'sisterly, like a sister'; but without taking into consideration the
etymological difficulty of deriving hvdhdo from qahhar 'sister', it can searcely be
supposed that young girls would regard a goddess as a sister ; nor could it mean
'like a sister', even if the derivation were correct, for hvdhdo must be either a
substantive or adjective, governed either by jaidhydoTiti or by khshathra, but
cannot be an adverb. As the word occurs only in this place, its exact meaning
can be scarcely ascertained. I propose translating the whole of clause 87 thus :
'girls whose womb is barren pray thee for the possession of fertility (?) and for a
strong husband ; young women who are pregnant pray thee for a good delivery ;
thou who possessest this, wilt bestow that upon them, 0 Ardvi sura Anahita'. .
Want of space alone prevents me from discussing other instances, in which
Dr. Kern has been misled by Justi's copying Spiegel ; but the above remarks may
be sufficient to convince both Dr. Kern and M. Miiller, that the 'Old-Bactrian
Dictionary' can be used only with great caution, as they can further see from my
pamphlet mentioned above, for articles like that on yaona, in which nearly all the
explanation is incorrect, are not unfrequent in that book.
llaug, Essay on Pahlavi.
25
in Ihe easily legible Zand characters; it cannot therefore be considered a

first attempt. He differs, of course, very frequently from the traditional
readings, and not always with advantage, as he is a faithful copyist of
Spiegel, even of his gravest errors, such as nad for vad S), ajash for
avash or apanh -\jo* (as 'he Sasanian inscriptions show beyond doubt),
dehavuntann (where tin is certainly an improvement upon Spiegel's nu)
for yehavtintanu ))^>))j*o- etc. (see pag. 16. 17), and as these are all words
of frequent occurrence, every page is full of errors that must be very
perplexing lo the Pahlavi student.
In the translation he has relied chiefly on Windischmann's translation,
improving it mostly in those places where he found more correct readings
in the additional MSS. he used; it is not very readable, and in some
places almost as unintelligible as Spiegel's translation of the Vendidad.
Any reader of it, who has any acquaintance with Pahlavi, will do well to
refer to the original text, as has been already pointed out by Dr. E. Sachau
(now Professor at Vienna) in his able review of the work (Zeilschrift der
D. Morg. Ges. vol. XXII. pag. 506.) The very commencement of the chapter.
with which Jusli's edition begins, he appears to have misunderstood. That
chapter commences with a heading, as I have already shown in my
pamphlet 'Ueber die Pehlewi Sprache und den Bundehesh'; the words
-0-o^.u ij3 men zand dkds 'from the Zand-dkds'' (one who knows
the Zand. Zand teacher), denote the source whence the compiler took his
statements; for' Zand-dkds was evidently the name of some ancient
Pahlavi work, now lost. The passage can be simply translated thus: 'From
the Zand-dkds; firstly, on the creations of Hormazd and the countercreations of Aharman; secondly, on the quality of the creatures from the
beginning to the end which is the future body (the resurrection)'; that is
to say, the compiler of the fragments in question (chap. I XIV, XXIV
XXVII and XXXI, which follow one another in my old MS.) borrowed
all his statements, on the subjects mentioned, from that work. Quotations
of this kind are frequently introduced in this way, in Parsi literature, by
such words, for instance, as *y&> ***& ^'i) )' 'from the Rivayat of
Kimah fiahrah'.
d
26
The most valuable part of the work is, no doubt, the glossary, which
is arranged according to the Persian alphabet, the Pahlavi words being
given in the Persian character and generally according to Spiegel's readings.
This transliteration is a great draw -back, as in a glossary, llie original
characters are essentially necessary, since the mode of reading many of
the compound characters is still very unsettled, and many of Spiegel's
readings can be shown to be erroneous, as the reader will see from my
remarks above and the index to this volume. Justi has proved himself
to be a good index maker, as his glossary is complete, even beyond
reasonable bounds, for he quotes all passages in which the 'idhafal' oc
curs, and under each word he repeats in most cases all the sentences in
which it is found, whereas a simple quotation of page and line would
have been quite sufficient. Besides the words found in the Bundehesh,
he has inserted those of the Pahlavi-Pazand glossary, according to one of
Anquetil's MSS. which, however, is differently arranged from the text
published here.
With regard to the explanations ho gives of Pahlavi words, he de
pends almost entirely on Spiegel's statements, which are generally blindly
adopted by him, (thus, he derives the pronoun 3 T from the Afghanic
rd; for a refutation of which opinion, see the index s. v. ra, pag. 189
190). He has therefore not sensibly advanced our knowledge of Pahlavi
beyond the point arrived at by Spiegel who, as we have seen, has left it
in a very confused state. His collections of information regarding the pro
per names of various kinds, form the most useful part of his glossary.
In tracing Huzv3resh words to their Semitic equivalents, he is particularly
unfortunate, especially in those cases where he had not Spiegel's ideas
to guide him. Dr. Sachau, in his review (pag. 508510) above mentioned,
has already pointed out several instances which clearly show that Jusli's
references to Semitic dictionaries have not been quite sufficient for a suc
cessful explanation of the more difficult Huzvaresh words, which had not
been explained by previous investigators. Thus he traces fifju 'the back'
to Chald. F]N 'face', ^Xu^ 'nose' to Chald. bn 'hill', $$} 'servant'
to Chald E\zb 'to the mouth1, etc.; derivations which seem childish, and
27
I could fill pages by enumerating and refuting similar absurdities to be

found in his glossary, but 1 have only space to notice his remarks upon
Destur Hoshengji's reading j^j^* 'word' in the traditional way modd,
instead of mandd which is Spiegel's reading. The Destur was fully aware
of the latter reading, but he was also aware that Spiegel can show no
more appropriate meaning for his mandd than 'knowledge', which is a
different idea from 'word', he therefore rejected the proposed alteration,
and adhered to the traditional reading, till a more satisfactory etymology
should be offered; this the reader will find in the index, pag. 159 160,
where the word is read mctnyd = malyd, 'word'.
In his introduction, Jusli discusses the age of the Bundehesh, the
composition of which he places in the lime of Firdiisi (A. D. 1000), or
even later; for he is not disinclined to believe that the Copenhagen codex
(dated A. D. 1330) may have been copied from the original; but none
of his proofs are in any way convincing, whether based upon the historical,
or geographical, remarks found in the work, or upon philological grounds.
It is true the Arab rule is mentioned twice; 57, 3. and 82, 2. (chap. 34);
but in both cases in a remark, at the end of a chapter, where it may
very probably have been added by later copyists, especially as it tends to
complete the short sketch of the history of Iran, contained in ch. 34.,
which does not properly belong to the Bundehesh. The geographical ar
guments for a late date, are exceedingly doubtful, since the geography
of the Bundehesh is more mythical than real, as any one will soon find
on examining the book. The supposed identity of Kansiyd with the
Hdmun lake in Sejestan has to be proved ; for Kansiyd is apparently the
mythical water Kdsaoya of the Zend-avesla, whence the prophets of the
world's latest period are expected to rise. The philological proofs appear
to be founded upon a grave error, for Justi seems determined to find
Arabic words in the Bundehesh; the groundlessness of this assumption has
been clearly shown by Dr. Sachau in his review (pag. 503 505) men
tioned above; but the derivation of the word V^)Ofv<u nrmoshtln,
B. 74, 10., (the name of a certain fire) from the Arabic Jijt&Ljt
'inflamed' is particularly absurd, as it can scarcely be supposed that so
28
vague a term as 'inflamed', with a foreign article prefixed, would be bor

rowed from another language, and made the name of a particular kind
of fire; in fact, there is not a single word in the whole Bundehesh that
can be proved to belong to the Arabic language exclusively.
If the work had been really composed at so late a date as Justi
asserts, we should certainly know the name of the author, but none such
is either mentioned, or known. It is merely a collection of detached
fragments which have been put together in various ways (as the MSS.
show three different modes of arrangement), sometimes with additions,
and sometimes with omissions. The statements made in it, are based
upon a certain interpretation fa zandj of the Avesta, which is always
mentioned as the source of the information, and is called din. As the
Bundehesh contains may things, which are not found in the present Avesta
texts, we must conclude that the author, or authors, had a much larger
portion of the Nosks to refer to, than is now extant; and this all points
to Sasanian times. The style is very like that of the Naksh-i-Rajab in
scription, which is of the end of the 3d century A. D. These remarks
may suffice for the present; but on a future occasion, I shall treat more
fully of this question.
Although Justi's Bundehesh contains some valuable information, a
new edition in the Pahlavi character, with a more correct transliteration
and glossary is wanted , to prevent the spread of so many groundless
readings and meanings of Pahlavi words; and it gives me pleasure to
slate that my friend E. West will shortly undertake it, with my assi
stance, as I cannot as yet find the necessary leisure for carrying it out.
Among the Pahlavi texts published, besides the Bundehesh and the
translations of the Vendidad, Yasna and Visparad, I have to mention the
old Zand-Pahlavi Glossary, published by Destur Hoshengji, at my
recommendation and with my assistance, in 1867 '). "I added two minor
1) An old Zand-Pahlavi Glossary. Edited in the original characters, with a
transliteration in Roman letters, a translation and an alphabetical index by Destur
Hoshengji Jamaspji. Revised, with notes and introduction, by M. Haug. Bombay
and London, 1867.
29
Pahlavi texts, both bearing on the fate of the Zoroastrian writings in an

cient times, viz. an extract from the Din-kart, and the beginning of
the Ardai-Viraf-nameh, with transliteration and translation. In the
introduction, I made some remarks on the age, origin and character of
the Pahlavi language, which I shall develop more fully and set in a clearer
light in the present essay. I expressed my doubts as to the correct
ness of the current opinion, that it originated in the period immediately
preceding the Sasanian kings, and showed the probability of its origin
having to be sought in a much earlier portion of Iranian history. I like
wise endeavoured to make some progress in the decipherment of the
Hajiabad inscriptions, and to show a probable connection between the
Pahlavi and the Assyrian.
Let us now return to the inscriptional Pahlavi before concluding this
historical sketch. In 1865, Francois Lenormant published, in the Jour
nal asiatique (sixieme serie, tome VI. pag. 180 226), his Palatographs
studies on the Pahlavi alphabet, its different varieties and its origin ')
Referring to the researches of De Sacy, Olshausen, etc., into the Sasanian
Pahlavi on coins and in inscriptions, and to the numismatic studies of the
Due de Luynes2) on the coins of the Satraps during the Achaemenian
rule, and of E. Thomas on a certain class of Arsacid coins with Pahlavi
legends8), he. draws a very lucid and instructive sketch of the develop
ment of the Pahlavi alphabets from the Aramaean of the third period
(B. C. 300 100). He distinguishes four varieties of the Pahlavi alphabet,
discoverable on coins and monuments, viz. a) Proto-Pahlavi, on a certain
class of Arsacid coins; b) Persepolitan Pahlavi, that used in the Hajiabad
inscription B, and similar versions of other bi-lingual inscriptions; c) Sa
sanian Pahlavi; and d) the Pahlavi of the MSS. The Proto-Pahlavi is
1) Etudes paleographiques sur l'alphabet Pehlevi, sea diverses varices et son

origine.
2) Essai sur la numismatiquc des Satrapies sous les rois Aoliiotin'nides. 2 vols
Paris, 1846.
3) Numismatic Chronicle, vol. XII, pag. 68 77 and 91 114.
30
regarded by him as being nearest to the Palmyrenian branch' of the Ara

maean alphabet of the third period; but this intermediate step is not re
quired, as the several characters can be derived, without difficulty, direct
from the Aramaean of the later period, as can bo readily seen on glancing
at Lenormant's fourth table, 'origine de l'ecriture Pehlevie'.
He also
gives some valuable notices, from the Paris MS. of the Kitabu-l-fihrist,
regarding the different kinds of writing used during the reign of the
Sasanian dynasty.
Also bearing on the subject of the early use of Pahlavi writing in
Persia, is a very interesting article by M. A. Levy, Professor at Breslau,
published in 1867, in the Journal of the German Oriental Society (vol. XXI,
pag. 421 465) under the title1): 'contributions to the Aramaean numis
matics of Iran, and to a knowledge of the earlier Pahlavi writing1.
He
discusses the so-called sub -Parthian coins, meaning thereby the coins of
local dynasties which existed and ruled in the East, under the shadow of
the Arsacidan empire.
He had a more extensive material to work upon
than E. Thomas, his predecessor in these investigations, as the Due de

Ltoynes had placed at his disposal, impressions of all the coins of this
class which are in his collection; he was, therefore, able to arrive at
more satisfactory \ results.
He has shown, and I believe on sufficient
grounds, that these coins may he traced to the end of the fourth and be
ginning of the third century B. C. ; that they were struck by Persian vassal
kings, in the south, who were subject to Alexander and the Seleucidae;
that the characters found upon them closely resemble the Aramaean cha
racter of the third period; and that the kings who coined them were
Ormazd - worshippers. The explanations he proposes, of the legends, must
be taken as tentative; the principal legend on most of them, he reads
nbn 1 tnsms and translates by 'the image of the divine' (viz. of the
king who is depicted on them).
With the reading 1 quite agree, so far
1) licitruge zur aramiiisclien Miinzkuude Eran's und zur Kunde der iiltern
Pelilewi Schrift.
31
as I can judge from the figures given by him in a lithographed table;

but I object to the translation of N"cms by 'image', which is patikara
in old Persian, and not prati-kara, as the form K"DmB would require;
the r of the Sans, prati, being always wanting in Zand (paiti) and old
Persian; besides, the term 'image' would be rather strange on a coin.
It is, no doubt, an Iranian word, but means, very likely, 'worshipper'1),
and with r\bx T 'worshipper of God'; the king being actually represented
on these coins, as praying to Ahura-mazda.
The legend would thus be
equivalent to the title mazdayasn on the Sasanian coins; and this is the
more likely, as a royal name is often associated with it.
After discussing this very interesting and important class of coins,
he treats of those Arsacidan coins which bear legends in Pahlavi charac
ters, and finally makes some remarks on the Sasanian rock - inscriptions,
but without advancing our knowledge of them to any considerable extent.
Like Lenormant, he gives an instructive comparative table of the Pahlavi
alphabets, the earliest of which he traces as far back as the fourth
century B. C.
A most important servjce to the study of the Sasanian inscriptions,
was rendered by E. Thomas, through the publication of his memoir on
the 'Early Sasanian inscriptions, seals and coins (London, 1868)'. 2)
It
contains the texts of all the Sasanian rock-inscriptions, in both kinds of

Pahlavi characters, which are as yet known to exist in Persia, with partial
attempts at translating and explaining them.
The so-called Pai-Kuli
inscriptions', of which Sir II. Rawlinson alone possessed copies, have been
here published for the first time.
The information he gives, regarding
the Semitic alphabets, Phoenico- Babylonian and Ethiopian, of the time of

Sargon (B. C. 721), the Aramaean and finally the Chaldajo- Pahlavi and
1) It may bo traced to a supposed old Persian word frathantjra (the is

not expressed before gutturals, in the cuneiform writing of ancient Persian docuni'iits), and this would have to be traced to Utah Z. salt, sahh Sans, s'atiis
'to praise', and would mean 'prniscr, worshipper'.
2) It first appeared in the Journal of the Royal Asiatic Society of Great
Britain, New Series, vol. III. pag. 241358.
32
Haug, Essay on PahUvi.
Sasanian-Pahlavi alphabets, is very interesting.
Regarding his readings,
and still more his translations, considerable doubts may be raised, and in
many cases they can be shown, on good grounds, to be erroneous.
The
author has too much neglected the Pahlavi of the books, which must be
of the greatest service to the decipherer of the inscriptions, if its identity
with the language of the latter can be proved, as appears to be the case.
I need not enlarge here on this subject, as E. W. West has ably carried
out my views regarding it, in an article of the latest number of the Jour
nal of the R. A. S. (1869), headed 'Sasanian inscriptions explained by the
Pahlavi of the PSrsis'.
Since Thomas does not lay claim to profound
Pahlavi scholarship, but calls himself (pag. 72 of his memoir) only an

'amateur learner' who makes 'an independent search after knowledge',
we cannot judge harshly of his shortcomings in so difficult a subject, and
can only feel indignant at the vicious attack made upon him by one who,
although laying claim to profound Zand and Pahlavi scholarship, has (as
1 have repeatedly shown) published grave errors, and proved himself in
many respects, not as an independent scholar, but as a mere follower of
Spiegel.
Thomas has, on the whole, rendered more real service to the
advance of our knowledge of Pahlavi, ihan his assailant, who has mainly
propagated the views of others.
It was chiefly owing to the publication of Thomas's memoir, that I
resumed my investigation of the Pahlavi inscriptions, especially those found
at Hajiabad, and of the character and nature of the Pahlavi language itself.
A short abstract of the results I had arrived at (on the character of the
Pahlavi language, with especial reference to the Sasanian inscriptions)
was read by me, on the 6th February 1869, before the Royal Bavarian
Academy of sciences, and published in the 'Sitzungsberichte' of that
learned institution (1869 vol. I, pag. 86118). ) The object of the present
essay is to develop, more fully, the views I published in that article.
1) A Bhort notice of tlio article appeared in Trubner's American and Oriental

Kecord (February, 1869).
Haug, Essay on Palilavi.
33
2. On the appellations 'Pahlav!' and 'Hnzvaresh'.

The official language of llie Sjsanian dynasty is generally called
Palilavi '), and various interpretations of this word have been proposed.
Amjuetil derives it from the Persian pahlil ^-$J 'side'; and Palilavi
would accordingly mean 'the language of the frontier'. But although this
opinion has been held by many scholars, it is certainly not correct, as it is
difficult to imagine that a frontier language would have spread over a vast
empire.
As no suitable meaning can be obtained from pahld, it has been
traced to pahlav, which is also written ^&, but has very different
meanings.
According to the native Persian dictionary Farhang-i Jehan-
giri (See Vullers, Lexicon Persico-Latinum vol. I. pag. 38ti), pahlav

has the following meanings: a) a town; 6) the environs of Ispahan; c) a
courageous man; d) a man of rank; c) a province which has given its
name to the Pahlavi language.
To this the following remarks are added:
:Some say, it is that language which was spoken at the capital of the
Kayanians; according to others, Pahlav was the name of a son of Shem,
the son of Noah'.
In the Farhang suu'uri (see Vullers, I. a), it is
further explained, that the province, called Pahlav, comprised five towns,
viz. Isfahan, Rei, Hamadan, Nehavand and Adarbeijan 2).
No doubt, the
five meanings assigned to pahlav, afford ample material for etymologists,

and they have readily availed themselves of it.
Native lexicographers
have traced Pahlavi to pahlav 'town', according to which it would

mean 'the language of towns'; but this is inadmissable, as it was just the
1) Thin subject has been' discussed by Anquetil Du perron, in tlio 'Mnu.ires tie 1' Academic dcs inscriptions et belles-lettres', pag. 40" 408; by Quatremere, in the 'Journal des Savants' for 1840, pag. 34334"; by Marc Jos. Miillor,
in an article 'Ueber den Nainen Pehlvi', published in the 'Bulletin der K. bayerischen Akademie der AVissenscluiften ' for 1842, pag. 98 111; and by Spiegel, in
his Huzvaresh grammar, pag. 10 '20.
2) These notices have been taken from the writings of llainza Isfahan!
and Ibn Muquffa; see Marc. Jos. Miiller's article in the Bulletin der K. bayer.
Akad. der Wigsensch. for Sept. 1*42, pug. 100.
34
village squire, the Ûto^ i), or (j^^, who preserved Ihe Pahlavi tra
ditions in Persia, as we learn from Firdiisi's ShShnameh. It has also been
connected with pahlavdn 'a hero', in which case it would be 'the lang
uage of heroes', which meaning is also open to objection.
The derivation of the word from Pahlav, as the name of a large
district, is certainly preferable to any of the etymologies above mentioned.
As that district comprised the ancient Media, Pahlavi would thus be the
language of Media; but this country is never called Pahlav by Persian, or
Arab, historians. Quatremere is of opinion that Pahlav was identical
with the province Parthia, mentioned by the Greeks; he shows, by
reference to Armenian authors, that pahlav was a royal title of the
Arsacidae, or the descendants of Arsak the Great, the founder of the
dynasty. As the Parthians regarded themselves as the most warlike people
of the orient, it is not surprising that pahlav and pahlavdn in Persian,
and palhav, or pahlav, and pahlavig, or palhavig-), in Armenian, be
came appellations for a warrior; the name thus lost its national meaning
altogether, and became only a honorary title for bold champions of old.
The name spread beyond the frontiers of Iran, eastwards to the Indians;
for we find the Pahlavas, as a mighty foreign nation, mentioned in the
1) This is the Arabic orthography, as the word is also used in Arabic, though
borrowed from the Persian; with regard to its meaning, see VullerB Lexicon Pers.Lat. vol. I. pag. 942; and Jawaliqi's Almuarrab, ed. Sachau (1867) pag. 65 of
the Arabic text.
2) The Armenian writers derive this word from the town of Bahl, Bahgh, i. e.
Balkh which is stated, by Moses of Chorene, to have been the residence of Arshak
the Great (Arsaces, the founder of the Arsacidan dynasty); seo his 'Armenian
History' Venice edition of 1843,' pug. 148, and Quatremore in the Journal des Sa
vants of 1840, pag. 345. This is apparently only owing to the similarity of sound
in pahlav, and bahl; but there is still a distinction marked by the initial letter;
when bahl means the town of Balkh it is not written with an initial p, and in like
manner, pahlavig 'a royal prince, a hero', is not written with b. The words, pahlaca und balhika (balhika, bdlMka) aro also distinguished in Sanscrit. The name
of balhika occurs already in the Atharveda-Sawhita (5, 22, 7. !).) where it signifies
the Baetiians, as well as in later times. I make these remarks only to caution
against a derivation of Pahlavi from Balkh, as has been ventured upon by Dr.
Mordtmann in the Zeitschrift der D. Jlorg. Ges. vol. XIX, pag. 413.
35
Ramayana, Mahabharata and the Laws of Manu, and we can only under
stand them to be the Persians. Regarding the origin of the word, we
may connect it with ^j^yy pakalum 'excellent', but cannot derive it
therefrom.
As the name of a nation, we can discover it only in the Parthva
of the cuneiform inscriptions, which is the Parlhia of the. Greeks and Ro
mans. The change of parthva to pahlav is not surprising, as I is not
discoverable in the ancient Iranian tongues and r is always found in its stead;
th in the middle of a word generally becomes h, comp. Z. mithra. Pers.
jâ. It may be objected that the Parlliians were not Persians, but pro
bably a Scythic race, and that Pahlavi could not have been the language
of the Parthians. This objection, however, will not hold good, when we
consider that the Parthians were, for nearly five hundred years, the actual
rulers of Persia, and made themselves respected and famous everywhere,
by their fierce and successful contests with the mightiest nation of the
ancient world, the Romans. It is, therefore, not surprising that the name,
which once struck such terror into the hearts of Roman generals and
emperors, was retained in Persia, and that everything connected with
antiquity, such as history, religion, letters, writing and language, was called
igfrJL g j pahlavi, i. e. ancient, belonging to the ancient rulers of the
country, the Parthians. Pahlavi thus means, in fact, nothing but 'ancient
Persian' in general, without restriction to any particular dialect. This we
may see from the use made of the word by the later Mohamedan writers;
thus, Ibn Hauqal, an Arab geographer of the tenth century, states,
when describing the province of F3rs, the ancient Persis, that three
languages were used there, viz. a) the FSrsi (Persian) spoken by the
natives when conversing with one another, which was spread all over
Persia, and understood everywhere; b) the Pahlavi, which was the
language of the ancient Persians, in which the Magi wrote their historical
records, but which in the writer's time could not be understood by the
inhabitants of the province, without a translation; c) the Arabic, which
was used for all official documents. Of oilier languages spoken in Persia,
he notices the Khuzi, the language of KhnziMan, which he slates to be
36
quite different from Hebrew, Syriac, or FaTsi ')
In 0e Mujmilu-t-
tewarikh (Journ. Asiat. April 1841, pag. 346), there is an interesting

statement regarding the inscriptions at Persepolis, which must be those in
cuneiform characters, allhough they are called 'Pahlavi'1).
From all this, we may clearly see that the name Pahlavi was not
limited to any particular period, or district.
In the time of Firdusi (A. D.
1000), the cuneiform writing, as well as the Sasanian and Chaldaeo-Pahlavi,

passed for Pahlavi character; and the ancient Persian and the Zand were
regarded as Pahlavi, equally with the official language of the Sasanian
period, lo which the term has been now restricted, since the olhers have
become better known. The lerm Pahlavi was thus, in fact, never used by
1) See Quatreme re, Journal des Savants for 1840, pag. 411 412.
The
Khuzl is in all probability the language of the second class of the Acliscmenian ininsciiptions, as lias been already pointed out by Dr. Mordtmann, in his very able
article on this class of cuneiform writing, in the Zeitschrift dor 1). M. G. vol. XVI.
2) I give here a translation of the passage (the original Persian will be found
in the Journal Asiatique quoted above): 'And at this place f... ,'j..M \yib = Perso
ns
,/
polis) there arc writings in Pahlavi. They say, that once upon a time, they called
a Mobed to read them; in sitmma the contents were these: 'Jam has made this
at this time, in such a month and such a day"; and the Pahlavi writing contains
these words and many others; I did not copy them because 1 did not understand
the character, which does not represent any other shape but that of plaitings
|viui\j o jÔj-^ <Dye vl x5); they call the place hazdr settin, i. o. a
thousand pillars'.
This description of the writing clearly shows that the author
was referring to the cuneiform writings, and not to the few Pahlavi inscriptions
which arc found there. That the cuneiform inscriptions of Persepolis excited the
interest of some Arab rulers of Persia, and that they were anxious to know their
meaning, we learn from the Arabic and Persian inscriptions to be found there,
and which have been read and explained by Do Sacy, in his 'Memoires sur des
diverses antiquites do la I'erse' (pag. 125105). One of the Arabic inscriptions,
in the Kufic character, runs as follows (Mem. pag. 137): 'The Emir Abu-Shoja
A d had- cd -da ul a has seen this, in the month of Safar of the three hundred and
forty-fourth year (A. D. 955), and the writing which is on these ruins has been
read to him. Ali, the son of Alserri, the Kurdish writer, and Mar Said, the Mobed
of Kazerun, read it'. Perhaps the statement of theMujmil refers to the same cir
cumstance; but the Emir was no doubt deceived by the writer and mobed, when
they professed to read I lie characters which they cannot be supposed to have
understood.
37
the Persians themselves, in any olher sense than lhal of 'ancient Persian',
whether they referred to (tie Sasanian, or Arsacidan, or Achaemenian, or
Kayanian, or Peshdadian times. Any reader of (lie Shahnameh will arrive
at this conclusion.
The meaning of the term Huzvaresh, which is frequently applied
to Pahlavi, is more difficult to settle.
The earliest passage in which the
word occurs (but in the form J*)'}) zcvdresh) is to be found in the

,Kitabu-l-fihris t of Mohamed ben Ishaq, who has taken this, as
well as his olher statements regarding the seven kinds of writing used
by the Persians of the Sasanian and anle-Sasanian times1), from lbn
Muqaffa, a Mohamedan writer of the latter half of the eighth century,
who was of a very inquisitive mind (like Mas'udi who lived two centuries
after him), and asked for information from the most learned priests, as
appears from the notices which have been published regarding him 2). His
statements seem, therefore, to be well-authenticated and deserving of full
credit.
It is, on this account, much to be regretted that all the passages
from his work, relating to the languages and alphabets of Iran, have not
yet been published in full, in their original language.
.The important passage relating to Huzvaresh. was first given to
Hie world by Quatremere, in his excellent esây 011 the Nabathajans
(Journal asiatique for 1835, vol. 15, pag. 256), but only in a French
translation, without the original Arabic text. The honor of having published
the latter for the first time, belongs to Charles Ganneau (Journal asia
tique for 1866, vol. 7, pag. 430), and he has also made some critical
remarks on Qualremere's translation, showing lhal it was not sufficiently
accurate to prevent wrong inferences from being drawn. As the passage is
of paramount importance for judging of the true character of the so-called
Huzvaresh language, I give it here in full, with a translation of my own.
1) Quatremere, Journal des savants for 1840, pag. 415 416. The passage
lias also been quoted (from Quatremero) by Spiegel, in the introduction to his Huz
varesh grammar.
2) See, besides the articles of Quatremere, Lenormant, Journal asiatique
for 1S'!5 (Sixiemc B''ric, tome VI. pag. 197199).
38
cj! g il *,' < II ^j-aj Lzj I JLflLftjJ \+Ji' oiJ! ._svj yc. wL*sjLc.
iLo jl!Lj *^JI ye. \zjJuyf v~^ ij' ^V C^ **' ^^ ^^
^jl 4>M f(ilj Jl|& JLiJI \(\SD J^ OuSji' slyijj ILL y^xf
,J<e- ^b sfyu'. LigJ v^fcxT ijOjJilLj S-J-*' y6} <jb v_*aXj
bit SyJdo ^t IjOl^l y- J^" fj^c JL*3 -JugA JUJ! lJ^t>
iaiJL'l J> ^JcXi' L^jJj' J! _Ulsui il Luil
Translation.
'They (the Persians) possess also a kind of spelling which
they call sevdresh; Ihey write by it the characters connected as well as

separated (i. e. the characters appear sometimes joined, sometimes separa
ted).
It consists of about a thousand words (which are put together) in
order to distinguish those which have the same meaning '). For instance,
if somebody intends to write gosht, that is meat (lakhm) in Arabic, lie
writes bisrd, but reads gosht, according to this example -uj-^j: and if
somebody intends to write nan, that is bread (khubz) in Arabic, he writes
lahmd, but reads nan, according to this example -ju*3.
And in (his
manner Ihey treat all words that Ihey intend to write. Only things which
do not require such a change, are written just as they are pronounced'.
This passage, although it appears simple enough at first sight, requires
some explanation.
Qualremere translates j-Lsvjo by 'alphabet'; but Gan-
neau objects to this, and I think on good grounds.
The author of the
Kilabu-l-fihrist introduces his information, on the different alphabets existing

in Persia, by noticing that "'there are seven kinds of writing (-ki.) in
Persia'; and after decribing seven kinds of alphabels, lie then adds this
notice on Huzvaresh.
Had he considered it as an alphabet, he would have
staled at first that there were 'eight', and not 'seven', alphabets in Persia.
1) Thus I translate yyLajLviJuc , aB the meaning can hardly be otherwise

than indicating that in the Pahlavi-Pazand Glossary, which is evidently here alluded
to (see pag. 3940), each Semitic word has its Persian equivalent attached, by which
it is read. It cannot refer to words which are written alike, or in a similar way.
39
Besides, the Arabic word *[&& does not mean 'alphabet', which is ex
pressed by eLs$}\ ^)r=, but *ls>je is explained by the Turkish Qamus
as follows: viL_l_sf ajJojH alî.^ îvd o s,_Uj^
*Lu^ Lsx^J|
y& sSÂjjub 'the meaning of hijd, which is formed and declined like kisd}
is this: to break up a word into its (several) letters \ As the Arabic alpha
bet omits the short vowels in writing, and each ^1-=", or letter, there
fore represents a syllable, we can only define hijd as 'spelling'. Ihn
Muqaffa certainly- did not understand any alphabet by it, as is clearly shown
by his detailed description of the practical application of this zevdresh.
which is of the highest interest, and from which we must infer thai he
meant the substitution of Persian words in reading, for the foreign and
strange-sounding ones that appeared in writing. The correctness of this
statement can be ascertained from the fact (to which I have, on several
occasions, directed the altention of European scholars) that the Parsi priests
of the present day, read the Semitic portion of the Pahlavi exactly in the
manner indicated. For instance, they never read ))x*HVÔ ycttbUntan
(to sit) as the letters actually sound, but always pronounce it nishastan,
which is its Persian equivalent; but the Persian words in the Pahlavi, they
read just as they are written, and this is also indicated in lbn Muqaffa's
statement, by the words: 'only things which do not require such a change,
are written just as they are pronounced'.
This zevdresh is further stated, by lbn Muqaffa, to consist of 'about
a thousand words', which is also contrary to the definition of hijd as
'alphabet'; for all the Pahlavi alphabets, according to his own showing,
consist of a much smaller number of letters, even if all the compound
characters were counted; the highest number of letters, according to him,
is only 40; but in a Riv^yal at my disposal, there are 41. So large a
number as 'a thousand words' would induce the student to understand
by zevdresh a kind of vocabulary; and in fact, such a vocabulary is still
extant and called the Sasanian Farhang, which is the same as is
published in this volume, for the first lime in its primitive order, by Destur
llosliengji, and which actually consists of about a thousand words, if the
40
Hnuft, Essay on Pahlavi.
appendices are deducted ') H is arranged exactly as one might expect

from Ibn Muqaffa's stalemenl ; first comes a foreign word which is generally
Semitic, though sometimes modified Persian, and this is always followed
by iis ordinary Persian equivalent; it also contains the very words which
are quoled, as examples, by Ibn MuqalTa, thus lahmd = ndn y>) -**?*
occurs in 3, 6. and bisrd = gosht ÔOf* * "Ky*^ occurs in 6 9- We
can hardly therefore be wrong in assuming that the Farhang here published,
was that one known to Ibn MuqalTa, and must therefore have existed, as
an old work, in the eighth century.
Let us sum up what Ibn Muqaffa meant by zevdresh. It is according
to him a peculiar way of writing and pronouncing; that is, a foreign word
was really writlen, but ils Persian equivalent was always pronounced in
its stead; but this strange proceeding was confined to a certain number
of words, containod in a list or vocabulary, in which words having the
same meaning were put together, the foreign word (generally Semitic)
being written alongside ils Persian equivalent. This peculiar way of writing
and pronouncing a limited number of words, can by no means be called
a language; so that a Huzvaresh language does not exist, according to
Ibn Muqaffa.
The question now arises, whence is this word zevdresh to be derived.
Ils identity with czvdnh in Pazand , and hnzvdrashna y(yii)Jyo or
yH3^*>)3^> in Pahlavi, can hardly be denied. We may take yî^)^yo
as the more primilive form. It occurs in a gloss of the Sasanian Farhang
(pag. 17) which runs thus: jjôjjy^ ptf^Syt ))) _u3 jj^xj^J) ft
))C)06)) > "l's li ",e amended reading of Destur Hoshengji . but the
MSS. read J-u^XJdJ) '"stead of -J JJÔOfiM
" wc adhere to the
reading of the MSS., it must be translated thus: 'as regards writing, in
1) The older part of the glossary, as it now stands (pag. 1 19 of the Pah
lavi text), contains 1023 words, including the Pazand; '27 of these are repetitions,
but many of them unavoidable; so that the original glossary must have contained,
as nearly as possible, 1000 words. Tin' appendices (pag. 19 24) are evidently later
additions.
Haug, Essay on Pahlavt.
41
Huzvaresh yektib&ntan is to write': but although this remark is quite

correct, it is very strange to find it in a list of verbs, in which the Huz
varesh verb is, in all other instances, explained merely by a Persian verb
being placed in juxta-position, and without a single additional explanatory
word; the clause ))^>04)) M^HVy^ would have been quite sufficient,
and in conformity with all the rest. The passage in the MSS. is no doubt
corrupt, and the Destur's emendation is preferable; so that the meaning
is: 'as regards writing, ycktibuntan (to write) is not used in Huzvaresh
for napcshtari ; that is to say, in writing Huzvaresh, the word ycktibuntan,
which is the proper term for 'writing', is not employed, but the Persian
napeshtan is retained. And, indeed. Ofrll.Q-1 nipishti, 'written', is more
frequently found in the inscriptions than J^l^f*!^ yektibun; the former
occurs at Naksh-i Rajab, lin. 22. 31. and at Naksh-i Rustam, lin. 8., while
I have found the latter only once, at Naksh-i Rajab, lin. 25; the same
may be observed to be the case in the Din-kart.
With regard to the form of the won! yîujJyv huzvdrashn, or
yQyu)->y>> huzvdnashn as Destur Hoshengji says it is sometimes written,
it is clearly an abstract noun formed with the suffix cshn, like bundeheshn
'beginning'. Now such a noun can scarcely be the name of a particular
language, as that would be expressed by some adjective, but it means a
'method of writing', as we have also seen is the case with the word
zevdresh. But we have other proofs that it does not mean a language.
In Pahlavi books we find frequently the notice: y^)u)J>yj ))g) .^wi^J
'I write (this) in Huzvarashn', that is, in the peculiar method according to
which a Persian word is read for each foreign one. In one of Anquetil's
MSS. (VII, fonds, pag. 106) there is the remark: xi 5 *jL p&f ^ xi
'neither in the language of the Manthra (A vesta = Zand), nor in Ezvaresh, nor in Hie language of the chiefs of the religion (Parsi), nor in
the books of the Persian people'; here Zand and Parsi are called langu
ages, and Persian books are spoken of, but Ezvaresh has no such deno
mination; if the author had considered it as a language, he would have
42
Haug, Essay on Pahlav!.
added the word p^", but it was to him a kind of orthography, or writing.
Another Pazand passage, which proves the same, is also found in another
of Anquetil's MSS. (VI, fonds, pag. 94): ') ba kliata awstd, yd khata
sevdt avdit navesht ke uzvdrsh, 'it is to be written in the writing of
the Avesta, or in that of Sevdt which is uzvdrsh"1; here uzvdrsh is taken
as the writing of Sevat (Sevad), i. e. Chaldaja, but by no means as a
language. The only passage, known to me, which might be quoted to
show that Huzvaresh was' the name of a language, occurs in Anquetil's
modified copy of tbe Pahlavi- Pazand glossary (see Zend-Avesta, tome K,
pag. 523), where we find the phrase: yektibunam bend lisdn huzudreshn,
lI write in the Huzvaresh language'; but this is, no doubt, merely a gloss
written by Destur Darab, who re-arranged the glossary, in an alphabetical
form, for Anquetil (as appears from the colophon, pag. 525 526), and
therefore only represents the opinion of some Parsi priests about a cen
tury ago.
Though there can now be little doubt as to the meaning of Huz
varesh, its etymology is by no means easily discovered. Destur Hoshengji explains it as huzvdit-asor, 'the language of Assyria', an interpre
tation which I had also adopted before examining the actual use of the
word2); but this can no longer be entertained. Some scholars trace it
to the Zand huzvdrena (Yasht 5, 6. ed. Westergaard) , but that reading
is very doubtful, as almost all the MSS. differ, and its meaning is also
quite uncertain; it would therefore be unsafe to base any etymology upon
it. But even supposing the meaning 'good power, strength' (which has
been attached to it, by a mere etymological guess) were correct, what
1) These passages are taken from Marc Jos. Mutter's paper, on the name of
Pahlavf, in the Bulletin dcr K. bayer. Akademie dor Wissenschaften for Sept. 1842,
pag. 102.
2) I had followed the current opinion that huzvaresh is a language, and
taking it as" such, I sought for a reasonable explanation. The simplest etymology
whieh presented itself to the Destur and myself, was to take the word as a cor
ruption of JtMA> WUJ-Jwtf huzvan asor; but I was fully aware that an original n
is never changed to r-
43
possible connection could it have with huzvdresh, whose proper meaning

is, as we have seen, a peculiar mode of writing and pronouncing? That
huzvdresh is to be traced to an Aryan root, there can be little doubt.
The first syllabic 3ja> is very likely only the preposition uz = Sans, ut
(_u being only a so-called mater UcHonis and not to be pronounced, or
it may be a later addition, comp. Pers. pV** 'wood', Z. acsma); the se
cond syllable var must then be the root, and esh, or eshn, the abstract
suffix. If we trace it to var 'to choose, select', the word would mean
Selection, choice', but this would be no appropriate meaning for huz
vdresh; if we take var 'to cover', as the root, uz + varesh would
mean 'uncovering, revelation', which is also unsuitable. More probably
it has some connection with the Sanskrit varna 'a letter', which has that
meaning in such early works as the Pratis'akhyas (see the Pratis'akhya of
the Rigveda I. 9. 10.); in that case, the word might mean 'spelling, pro
nouncing', which would agree very well with the meaning of huzvdresh.
With this I rest satisfied, till a belter etymology is found.
3. The Sasanian inscriptions deciphered.

Since the languages found in the inscriptions which the kings of the
Sasanian dynasty have left in Persia, must form the basis on which any
sound opinion, regarding the character and nature of the Pahlavi language,
can alone be founded, it will be necessary to attempt deciphering at least
one of the longer inscriptions as completely as possible. I am fully aware
that it is an arduous task to decipher, for the first time, an inscription
which has as yet baffled all attempts, and has been unintelligible for
centuries; but I have never shrunk from difficulties, if I could render any
real service to the advance of knowledge >) though it is an ungrateful
1) I may be permitted here to instance my work on the Gftthag, and my

edition and translation of the Aitareya Brahmana. The former was the first attempt
to give a full explanation of the most difficult and (as regards the origin of the
Zoroastrian religion) the most important portion of the Zand-avesta; although it is
44
undertaking to pave the way for others. Fifteen years ago I made the
first attempt to go a little beyond De Sacy, by deciphering some words of
the Hajiabad inscriptions; two years ago I made another advance, but it
was only this year, that I was able to venture upon a tentative translation
of a whole text, after having settled, to my own satisfaction, the meanings
of most of the words, so that no doubt could be entertained as to the
general tenor of the inscription. In my attempt I was greatly assisted by
Thomas's Essay on early Sasanian inscriptions, and by my friend E. W.
West who is a skilful palaeographer. He prepared for me a transcript of
the Hajiabad inscriptions according to Westergaard's copy and the photo
graph given by Thomas, and placed at my disposal, an alphabetical index
of all the words which can be read with any degree of certainly in all
the known Sasanian inscriptions.
The Sasanian alphabet, with which the greater number of the in
scriptions are inscribed, is as follows: ^J a,
) b, .> 7, 3 d, $* h ,
kh, 1 v, w, r, J z, ? y, t, \ k, ) I, r, K) m, ) n, *) s, Q p, f,
F ch, 12. sft, (~* t\ and besides these seventeen letters, there are two
compound characters ft man and I hat. In transliterating the Sasanian
words, I shall use the letters attached to each of these characters, and
where they have more than one phonetic value, that one will be used
which best accords with the orthography of the word in the cognate
languages. The vowels A, d, 1 and fj are expressed by the Sasanian
characters ^), 0 and 1\ but the vowels o, and u, without a circumflex,
are not expressed in the original character, but are added to facilitate
pronunciation, and in accordance with the etymology of the word. The
phonetic value of the character rt has been thought to be i, chiefly on
nothing final, but would iidmit of great improvement, our knowledge of the Gathas
lias not advanced, in the slightest degree, since its publication, but has been
brought into a complete state of confusion by Spiegel, his transcriber Justi, and
their common follower Kossowitsch. The question whether the OAthas contain sense,
or not, seems to be now considered of little importance, so long as due attention is
paid to the etymologies of old Dcsturs, however absurd they may be.
45
account of ils resemblance, in form, to the Zand letter ^ ; but its identity
with the Pahlavi fi is sufficiently proved by its occurrence as the final
character in the words barman = ju , human = y, zanman = fiu,
uhnan = (V) and eight others that are readily identified ') The phonetic
value of the compound character I is known only from its occurring
twice, as the initial character in the word katab. Of the ChaldaioPahlavi inscriptions, I cannot give the alphabet, which contains 19 characters, for want of the necessary type.
a) The Hajiabad inscriptions 2).

I commence with the Hajiabad inscriptions of Sapor I. (238 269
A. D.), as we possess better copies of them than of any of the other
inscriptions of any length. They are two in number, one in the so-called
Sasanian and the other in the Chaldieo-Pahlavi 3) character ; the former is
marked A, the latter B, by Westergaard. They are found engraved on
the rock -wall at the entrance of a cave near Hajiabad, a village which is
at no great distance from Persepolis; no sculptures have been discovered
at the same place, but if there were any, they might be of great assistance
to the decipherer.
1) For a fuller discussion of this subject, see the Zand -Pahlavi Glossary,
pag. XXI, and E. W. West's 'Sassanian Inscriptions explained by the Pahlavi of
the Parsis', in the Journal of the Roy. As. Soc.
2) Copies of these inscriptions will bo found in Ker Porter's Travels, vol. I,
pag. 513; in Westergaard's Bundehesh, pag. 8384; in Flandin's Voyage en Perse,
vol. IV, pi. 193; and in Thomas's 'Sasanian Inscriptions', Journal of the Roy. As.
Soc. new series, toI. Ill, pag. 241. Of these, the first and third are of little use to
the decipherer.
3) I adopt these terms, which have been used by Mr. Thomas, for the sake
of convenience. Others propose for the Sasanian Pahlavi, the expression, eastPahlavi, and for the Chaldreo- Pahlavt, that of west-Pahlavi.
'Stu'h isssg uo jABiqed
enj, TTBiuesBg ixo; jo v si SB sAonoj
Q*W ZZr^^DZ^ZC *<6 QfldQ?
IC
t\x> ^<-/(VrS6
r^crrc? a/lrc Qflrc? rczL^z&Lfc J<i CkficC/] i ::

fvb? Qlln bivbU f<6 ?t)6 6/<J(V? Q? J>0)Zt Q?s f
z&lM/it? ^6?6 Kid] z&Ul)? Ûcit r?^ (VQ(J 'S
bz? (<"(** i^b? -roicU? irc/roj? Z----/W zfttQK] 9
$cQr\ f\ all *cjcfv rc-b? drSdlz] iclc l]x> 'l
/act}? A^crs kc\ icnft
**A* ^
/acU?
fJrv "8
,36i)rcl ^ n:c\ c&izl /r: <vt<^? ;l ^crrl <Ja,v *6

^^ CrS"? bcjcrel ^cizic Kiel f&zv ^ck^c oi
cszrtiic
-bi?
46w|fclc
1<L>>
f\
Zl
oi\z
t\
*>zv
^CK
r^rS
oiz
btQrcc)
\C~
civ
r$?#&l}t?
KLZ
zzlc<j]
iQcQl
^ccjrcl
if"
tiX>
rcz
f\
i]v
Kr$z
Qh
,zcdic zi
idc
f]?J SI
,ZcQr\c
tl
zi
si
AdlcR
ZIX>
-g noi}BJ9;iistra-iiL Jo V
l
'ii
pippoBnjj uouiudz )} usvfivpzDW ifwq iJqijdijDijg upmDiu
g pmvw uputy # up.auy Qitnu ijqtyo una upjsvfi

-g uouutvq usofiop-zotu lOvq AjDqsnnDfJiy upmviu pmvw
.iiy up
'f nuiiu utfvp unit upjsvfi idvn jf>nq lyndpj pmvw nvdp
'q fvmp utnuvvz pBfnq uniipvys iivuipp tuiQi upjop.iDfoq8
91

6. u barbitdn Q, . . Ikdn it dzdtan shaditun dpan ragalman
pavan
7. zanman diki hanakhtun dpan hatyd lachada zak chi/dk
8. bard ramltun bard ulman vaydk dtk hatyd ramltun
9. tamman vaydk zak drgiin Id yahvun dik hat chitdk
10. chltl human ddin blrunl patydk yahvun human
11. dkhar lanman / armdt minu chitdki dulandali
1^. chltl minu yadman katab human zak ragalman pavan
13. zanman diki dyu hanakhtun it hatyd ul zak
14. chitdki dyu shaditun dkhar minu
15. hatyd ill zak chitdk ramltun
l(i. ulman yadman katab
Ch. Transliteration of B
1. karzdvani zanman li mazdayazn dlahd ShahipQftar
2. malkln mailed Aryan u Andrydn minu shlhar min
3 ydztun barl mazdayazn dlahd Artakhshatr malkln
malkd
4. Arydn minu shlhar min ydztan pulirl-puhar bag Papal;
5. malkd u dmat Ian zanman hararyu shadlt qadmatman
khshatardarln
(J. barbttdn rabdn u dzdtan shadlt nagarln pavln fpatanj
zak vim
7. haqdimut u hararyd lahad lehu shlti lebard ramlt blsh
8. tamman dnit hararyd napalt khavlnd dtarman Id ychut
dik
9. dk shltl banlt havlndi kal lebard shaddrd drql ychut
10. havlndi ddln Ian uupdasht minu shltl panman qatar
11. banlt dvat minu yadd kadab havlnt nagarln pavln
fpatanj
12. zanman vim hip haqdimud u hararyd kal hu
13. shlti hip shadyii minu hararyd kal hup shltl
14. ydmzud Uhup yadd kadab havlndi
47
48
Commentary.
Lin. 1. S. 'JS'^^f"* tagalahi, Ch. karzdvant. As to Hie cor
rectness of the reading of tagalahi, there can hardly he any doubt, as
the letters are quite clear and distinct in W.'s copy, and it is not contra
dicted by the photograph, in which only the two letter* $i) are somewhat
indistinct. Instead of karzdvani, E. West reads karzdvd; but in W.'s
copy the last d is dissolved into two letters which represent ni; in the
photograph also there are traces of two letters visible after karzdv, which
very probably represent ni. As both texts have the same meaning,
tagaldhi and karzdvant must be equivalent terms, and both have appa
rently to be traced to a Semitic source. Karzdvant can only be derived
from the Chaldee Vys 'to proclaim'; van is a nominal suffix, probably
identical with man, as v is not distinguished from m in Assyrian (see
the index, pag. 194); i is the terminating vowel which so frequently oc
curs in the inscriplional Pahlavi (comp. tagalahi, bagi. in A., shahipiiliar
in B.) ; the whole means evidently 'proclamation, edict'. Asa r..ot tagar,
tagpJ. does not give any sense, tagalahi must be traced to a root nagal,
nagar (rand I being frequently interchanged in Pahlavi), which I identify
with the Ethiopian nagara 'to speak, recite, relate', nagar 'a speech,
an exposition', tandgdri 'an orator'; the t prefixed to a verbal root, or
to a modification of the root, denotes an abstract noun in the Semitic
languages ')> and verbs with n as the first radical (the so-called 3"S) oc
casionally drop this letter, when n is prefixed, as for instance in Hebrew,
we have HBipJ7! 'circuit, revolution', from ^n 'to revolve' (Hifil of *)p3)*).
The original form of tagalahi seems to have been taga?'d, instead of
1) Compare Chald. NfDlFI 'chastisement', from PD1 'to chastise' ; Hobr.
TT
-T
JJliJ'FI 'help, salvation', from yB^ 'to help'; Assyr. taldit 'birth', from 'alad 'to
generate'; etc.
2) This is certainly the correct derivation of the word, as given by Professor
Ewald in his 'Ausfiihrliche Lehrbuch der hebraischen Sprache' 6*h edit. pag. 362.
Gesenius derives it from a root FNH which, however, does not exist in the Semitic
languages.
49
tangard; hi is no suffix, but h is only the guttural which follows final

vowels in Pahlavi words, and in the books is generally represented by
^ k, and i is similar to the i in karzdvani.
S. rtij zanman, Ch. id.; demonstrative pronoun, P. y denman
'this', (see index, pag. 110.)
S. 01 U, Ch. id., P. J; 1" personal pronoun sing. T, Chald. "b
'to me', (see index, pag. 189190).
S. fiOWO mazdayasn, Ch. mazdayazn , P. pX6u muhcst (see
index, pag. 152), Z. mazdayasna, 'an Ormazd-worshipper , a Zoroastrian'.
S. ?>i bagi, Ch. dldhd; 'god', 9eog. This has been taken as an
adjective, whenever it occurs among the titles of the Sasanian kings, in
their inscriptions; but the equivalent alalia, in B., is against its being so
understood; for this latter is clearly a substantive, meaning 'god', Chald.
B?> n^> Hebr. FpN. DTi^t, Arab. 3l, *M , Syr. j^; if it were
an adjective, we might expect dlahi, as fl^N in Chaldee really means
'divine'. In bagi, the i is no adjectival termination, but the vowel so
frequently found at the end of Pahlavi words (see karzdvani , pag. 48) ;
on coins the 1 is frequently omitted , and also in Ch. lin. 4 ; bag itself is
the baga of the Persian cuneiform inscriptions, Z. baga, meaning 'god'.
If the Sasanian kings styled themselves bag, 'god', it is no more than the
Seleucida) did, when they assumed the title &eog.
S. Ol^lC^^ll. Shahptihrt, Ch. ShahipOhar; the name of the
king Sh3pur or Sapor. The form in Ch. differs from that in S., by pla
cing the i after the first, instead of the second part of the word ; the ori
ginal form was, no doubt, khshathra-puthra, i. e. 'prince'. The king
referred to, was Sapor 1. who reigned A. D. 238 269.
S. î\l'0 l$i\W malkdn [lin. 2.] malkd, Ch. malkin malkd,
king of the kings', Pers. sLiOffLi, old Pers. khshayathiya khshayathiydndm. This has been the title of the Persian kings from the most
ancient times. That the words malkdn malkd admit of no other interpret
50
tation than 'king of kings', has been clearly proved by Mordtmann (Zeitschrift der D. M. G. vol. XIX, pag. 405409). The word malkd is Semitic,
Chald. N3^0. and so also is the plural termination m; the Semitic character
of the plural termination dn will be hereafter discussed.
S. 2^129^1 2 pl1) Airdn H Anirdn, Ch. Arydn u Andrydn, 'Iran and Aniran, i. e. Turin'. In Ch. the original forms are better
preserved; they must have been airyana 'the country of the Aims'
(Aryans), and anairyana 'the country of the non-Airyas' (non - Aryans) ;
<2 is the Semitic copulative particle, Hebr. 1, Arab. j.
S. OljpF lip minH-chitri, Ch. minH-shiftar, 'of spiritual origin' ;
in the Greek versions exyevovg (see pag. 4). Mini), Z. maim/u, Pers.
y*f-*>i is a peculiar Zoroastrian expression, with which we frequently meet
in this inscription. The Parsi priests generally explain it by 'invisible';
and the term may be used of all things which exist, as it denotes the
ideal, or celestial, existence of any thing whatever, as contrasted with its
real existence, the visible object. Thus they speak of a minx), zamik,
'an invisible earth', lit. 'a spirit-earth', of 'an invisible river', lit. 'a spiritriver', etc.; it does not mean the spirit of the thing, but only its spiritual,
invisible existence, simultaneous with its material existence. Chitri, Z.
chithra, Pers. r$-, is 'seed'; and the whole compound means 'one
whose seed (origin) is spiritual'.
S. (ljpj? yo rain yaztdn, Ch. min ydztan, 'from God'; for
yaztdn = yazddn, see index, pag. 235; min = JO 'from'.
Lin. 3. S. rt 2i barman, Ch. hart, 'son', Chald. *13,
P.
fit
which must also be read barman.

S. l^^^^l^J Artakhshatr, Ch. id., 'Artaxerxes, Ardeshir', the
father of Shapur.
Lin. 4. S. OC\.{ napi, Ch. ptihrtpiViar , 'grandson'. Both terms
are Aryan; napi is the old -Pers. napd, Z. napdt, nom. napo, napdo,
Sans, napdt, Lat. nepos; ptViripiViar is 'son of the son' (piViar = old
Pers. and Z. puthra, Sans, putra) , i being a connecting vowel.
Hang, Essay on PahlavL
51
S. '5'jq.^q. PdpaU, Ch. Pdpak, the name of the father of

Ardeshir, from whom he is styled Babegan, 'the Papakan, or descendant
of Papak'; P. }0e)
S. JQ-^J dpan, Ch. ft Ian, 'we, also we'. Here the difficulties com
mence; I had first identified dpan with )yo, but this is only the Persian
j! , or ^f , which would not give any intelligible sense. The word occurs
also in lin. 6 and 7, always at the beginning of a clause in the sentence,
but in the two latter instances it is not fully rendered in the ChaldaeoPahlari version. In lin. 45, the sentence commences in S. with: dpan
Cvnat zanman hatyd shaditun, which is rendered in Ch. as follows: ft
dmat Ian zanman hararyd shadit. Now dpan cannot correspond to ft
alone, the meaning of which is 'and', as may be seen from lin. 2 and 6;
for if we made that assumption we should leave the Ch. Ian without any
equivalent in S. ; dmat and zanman are alike in both versions , S. hatyd
is Ch. hararyd, and" S. shaditun is Ch. shadit, consequently dpan must
correspond to the remaining ft Ian in Ch.; Ian occurs again in Ch. lin. 10,
but as an equivalent of S. rtw lanman = ^y 'we'. The dpan in
S. lin. 7, is in a similar position to ft in Ch. lin. 7, but the dpan in S.
lin. 6 has no corresponding word in Ch. ; as the three clauses commencing
with dpan in S., are closely connected and have the same subject, it is
not surprising that the subject is expressed only once in Ch. , by Ian in
the first clause. If we analyse dpan, the first syllable dp must corres
pond to ft, and the latter, an, to lari; an is therefore the suffix of the
first person plural, and dp is a conjunctive particle, like ft, and is easily
identified with Hebr. Chald. f)K 'also*: it occurs also in other inscriptions,
but with other suffixes, e. g. DQ-^) dpam (Naksh-i Rajab, lin. 22. 24.
Naksh-i Rustam, lin. 9.) 'I, also I\ 22Q.^J dpash (N. Raj. lin. 21. Pal
Kufi, 10, lin. 3) 'he, also he, it'. In the two latter instances, we easily
recognise the Pahlavi qy dpam, -\jo dpash, which the Parsis read
avam and avash (see the index) *) The only difference between dpan
1) The reading ajash for -VJO" does not require any further refutation,
after finding the original form of the word in the inscriptions.
52
and dpam , or dpash , lies in the nature of the suffix ; am and ash are
Iranian, but an is clearly Semitic and expresses the first person plural; in
the books we find )*)& used instead of dpan. In Chaldee the suffix
of the first person plural is find, but with the preposition *? , it sometimes
becomes ]b, in Syriac it is an, e. g. ,_a ban, 'in us', ,_Zo\ Vvotan, 'at
us, with us'.
Lin. 5. S. fiV^l dmat, Gh. id., P. y>w 'when, as'; see index,
pag. 88.
S. iJ'7^5J hatyd, Ch. hararyd, P. -^j^y hatyd, 'an arrow'.
That this is the meaning of hatyd, follows unmistakeably from our glos
sary (10, 5.), in which it is explained by tir **i* 'an arrow' ; it occurs five
times in this inscription (lin. 5. 7. 8. 13. 15.) and is always rendered in
Ch. by hararyd, or khararyd (Nmn), which must therefore mean the
same. Both words are Semitic; hatyd, or khatyd is readily identified
with Heb. Chald. pP), Ethiop. hess, 'an arrow'; t = to is frequently, in
the Aramaic languages, the representative of Heb. 2, e. g. jntp = jns 'to
immerse', TIB 'a mountain' = TK 'a rock'; hararyd, or khararyd, may
be identified with Chald. NTtf, N"T3 'an arrow', as n sometimes interchanges
with J, e. g. Heb. rh?N = Syr. ôs 'the young one of a bird'.
S. ^?3'22. shaditun, Ch. shadit, 'threw'. This is the verb belong
ing to hatyd, and in lin. 8 ramitun is used instead of it; the meaning
of both verbs is 'to throw', which is another proof that hatyd must mean
'arrow'. There are also passages in Pahlavi books, where shaditun is
used in connection with tir which is, as we have seen, the equivalent of
hatyd; thus, in the Bundehesh 47, 1 2; jy^ ij aojujû, j^
ÔMÔMJ 'they (the devils) ,hrow (nails) at this bird like arrows';
Din-kart, vol. VII. pag. 282, lin. 5: I>^ ÎWJ^M} 'the shooting of.an
arrow'. Shaditun, shadit, are no doubt identical with Chald N1BN Syr.
]>+., 'to throw', which in both these languages, is chiefly used of the
throwing of arrows; for instance, compare the Tar gum (Chaldee trans
lation) of 1 Sam. 20, 3: )n:i,T: tn& J NTJ 'the arrow which Jonathan
threw'; 1 Sam. 20, 36: N"ltf Mtn KJT9 IT 'the arrows which I threw
53
(was throwing)': S. Eph r aemi carmina Syriaca (ed. Hahn) 1, 3: j^J "^J^ô
%^Ls lp\S 'who is foolish, throwing arrows at the nights' (i. e. one
who seeks to unravel impenetrable mysteries); ibid. 17, 3 (pag. 129):
o it,
y
v
V * * _P
p V
P sk
f+i\y^
o4icJ
fSjeL
y \ki
i>a4^ *]rt',P !P '0. (thou) who throwest (ar
rows) at a great mountain, do not believe thy arrows will hit'. Regarding
the terminations tun, t, see section 4.
S. 5P3^ odinan, omitted in Ch., but in lin. 10 we have ddin
in both versions, 'then'; P. ))(}*, j'HK (see index, pag. 90); an is the
suffix of the first pers. plur. (comp. apart). In the Pahlavi books it is
used with the Iranian suffixes, as -fftj-u adinam 'then by me', ^)<j-u
adinat 'then by thee', in the Ardai-Viraf-n3meh ; -jqjo-w adinash 'then
by him', Bundehesh 4, 7. 59, 11. etc.; jtyOjO-" adinshdn 'then by them',
Bund. 36, 15. 72, 16. etc.
S. opi) luini (rilini), Ch. qadmatman, 'in the presence, before';
P. )jy = yôj (see index, pag. 198); it is best identified with Chald.
yyb 'in the eyes', i. e. before. There can be no doubt as to the mean
ing, as qadmatman must have the same signification, being connected
with Chald. Dip,
Dip.
tI;
tJt:
'
S. J^/3/^'22. shataldaldntShatardard^Ch.khshatardarin/saitrays,
governors'; this is an Iranian word whose primitive Persian form must
have been khshathra-dara, 'holder of sway, ruler, governor', and equi
valent to khshathra-pdvd , 'satrap', in the Bistttun inscription.
Lin. 6. S. filpOpi 2 u barbit&n, Ch. barbitdn; in Ch. u, Heb.
Chald. 1 'and', is omitted. This word occurs also, in its singular form
ji^jiI, in the glossary (see index, pag. 94). It has been identified by
Westergaard (Zend-avesta, vol I, preface, pag. 21, note 1) with Chald.
pMfM 'a councillor' ; but this word, which occurs very rarely in Talmudic
literature, seems to be only another orthography for J'D^Q povltvrai,
'senators' sing. D^vta /SovAevnjs ; and it appears strange for the Persians
to have adopted a Greek word into Pahlavi , for a dignity , for which they
might have used indigenous, or Semitic, terms; besides the words bulitin
54
and barbitdn do not correspond very closely in sound : I cannot therefore

approve of this derivation. Iil(">9i2i2 can be read rabrabitdn, instead
of H barbitdn, but the corresponding barbitdn in Ch., and barbitd of
the books, are opposed 'to this reading, as is also the recurrence of the
conjunctive & before each of the other terms for dignities in S. I'm. 6;
however, if we assume the original Pahlavi pronunciation to have been
rebarbitdn, which is quite possible, we can easily account for the drop
ping of the initial r; I therefore identify the word with Chald. j2*ai
'grandees, peers', Syr. jisjoj ; the first part rab is identical, the second
rabit differs, and exhibits an abstract feminine formation; but such for
mations were used in the Semitic languages for denoting dignities held by
men, as is shown by Heb. n^tip 'an orator before an assembly'.
S.
I ^)\lrt: 22 (Wester.), Ch. rabdn. The reading of this word in
S. is doubtful, as Westergaard differs here from Stannus's plaster cast;

the four last letters are clearly Ikdn, the first letter is apparently 2 t}.
'and', the second may be 2, but ft is very doubtful. According to
Westergaard's copy, we should read u ramanlakdn, a word which I can
not explain; it certainly signifies a class of noblemen, as it corresponds
with Ch. rabdn 'the great ones' (Heb. Chald. 2"l 'great'); and the last
four letters Ikdn may suggest the reading railmalkdn, for rabmalkdn.
by which 'dukes, or counts', may perhaps be understood.
S. lf^.J.^2 u dzdtan, Ch. dzdtan, 'noblemen'. This is probably
the plural of the Persian olvt <a nobleman'; the omission of the long
vowel ^ d in the plural suffix, looks strange, but the same omission
occurs in Ch. ydztan = S. yaztdn pi. of yazata, in the sense of 'the
supreme being'.
Lin. 6. 7. S. ^2^^ 0\0) rt[J pq. rfW jq.:j dpan
lagalman (ragdlman) pavan zanman diki hanakht&n, Ch. nagarin pavin
(patan) zak vim haqdimfit, 'we placed the feet in this cave'. Of the
meaning of this sentence there can be as little doubt, as of that of the
preceding one, as the signification of the several words can be clearly
made out. S. lagalman, Ch. nagarin, (see also S. lin. 12) is P. &*)
55
ragalman, 'foot', .Chald. vbi"] 'the foot'; nagarin corresponds well with
Chald. pi. ]^bsi Megs', the interchange of the liquid consonants being fre
quent in Pahlavi. S. pavan is P. jjgj 'in'; the corresponding word in
Ch. may be read pavin, or patan; whatever its etymology may be, its
meaning is clear. S. diki is rendered in Ch. by vim, both here and in
lin. 13; the latter word is clearly Aryan, and is readily identified with the"
Zand vacma, Vend. 4, 52. 13, 38. 15, 6. (Wester.) which must, according
to the context, mean a 'ditch, hole, or pit", as a dog is mentioned as
falling into something, a well, or water, or a ditch, etc.; regarding diki
it is difficult to etymologize ; the Persian iXo dig, which stands nearest,
means 'a cooking pot, a cauldron', and the word occurs also in Pahlavi
in this sense , as may be seen from the following passage from the ArdaiYiraf-nameh: ^ ^ ^J)W ( M< IrT
)*)} ^JV <&* $W
tfy)W)-v apam did rubdn i gabrd-i m&n tanu yin dig-i irttyin kard
yekavimitned , apash hamdi appunad, lagalman-i i dashcnu ulman
bir&nu i zak dig yekavimiinud ; 'also by me was seen the soul of a
man whose body was put into a brazen cauldron, also they always cook
it; one foot that is the right, that shall remain outside of that cauldron'.
As the inscription is at the entrance of a cave, it is only natural to under
stand vim as 'cave', the rather as we obtain a perfectly clear sense by
doing so. Hanakht&n has been already identified by me , in the ZandPahlavi Glossary (pag. XXII.), with Chald. nPIN = nriJN 'to put down',
from nru 'to descend', ))v4MÔ')M (index pag. 61); in Ch. it is rendered
by haqdimut, which I formerly read hasdimUt, but the character which
was read , appears to correspond to p, as it is the initial letter of qadmatman in Ch. lin. 5; haqdimiit is clearly traceable to Heb. lO'JjHi
Chald. ID'pH 'they placed', Hifil of Dip 'to stand'; regarding the termi
nation t, see remarks further on.
Lin. 78. S. Jfv?) )h ^f>9F \J 2}F) UOJpV JQ^J
dpan hatyd lachadu zak chitdk bard (bald) ramitun, Ch. & hararyd
56
lahad (lakhad) lehu shiti lebard ramit, 'we shot the arrow out (of the
cave) that it might reach that target'. The meaning seems perfectly clear,
though two words offer some difficulty, viz. lachad and chitdk. The
latter occurs also in lin. 9 and 15, and with the additional final i, forming
chitdki, in lin. 11 and 14, and is always rendered in Ch. by shiti. As
the chitdk is shot at, and is an object that has been built, or constructed,
which follows from banit, 'built1, in Ch. lin. 11, it must mean a kind of
target constructed of wood, or earth, which was at some distance from the
mouth of the cave. Etymologically, the word can only be traced to Sans.
clii, 'to pile up, heap up, build up', which is chiefly used in the later
Vedic books, with reference to the construction of a peculiar kind of
altar, consisting of a large number of bricks; this is called chayana and
chiti; chitd is 'a pile of wood'. In the fragments of the Zand-avesla,
which are still extant, the root chi does not occur in this sense; but that
does not prove that it did not so exist in former times. In Parsi and
modern Persian, chidan means 'to pick up, collect', thus in MinOkhirad
LXH. 41 : vash kdr in, ku a thum i ezh darakht i harvisp tukhma
i Jad-besh khasdned, 6i chined, u dn6 ku Tishtar dvo stoned, frined.
'and his (Chanmrftsh's) business is this, that he picks up that seed which
has fallen off from the tree of all seeds, Jad-besh, and carries it there
where Tishtar keeps the water'. That chi had, in ancient Persian, the
meaning 'to build, construct', follows clearly from the participle chiti
(comp. karti in other inscriptions = jû kartu) in S. lin. 10. 12. cor
responding with Ch. banit, which can only be traced to Chald. i"D3, Heb.
ma Ho build'. S. lachadH (lakhadu), Ch. lahad, is to be traced to
Chald. 1PIN 'to lake, seize', here 'to hit'; the " ch, in Westergaard's
copy, is probably a misreading for $* h, kh, which always corresponds
to the Ch. letter which is read h, kh, and occurs here in lahad, whereas
* ch always corresponds to the Ch. letter which is read sh. The form
of the word is that of the infinitive, with the prefix b 'to, in order to';
not like the form used in Chaldee ftVO> or Syriac ^\u>, with the prefix
m, but resembling the infinitive in Hebrew 1HN, with b, "fri6, and in
Assyrian (see Menant Grammaire Assyrienne, pag. Hi.' ashob , 'to in-
57
habit1), in which languages the prefix m is not used in (he infinitive.

The u, in lakhadu, is the final ) u of the books, generally represented
by 0 i in the inscriptions; in Ch. it is wanting. S. zak, 'this', P. y ,
is here rendered in Ch. by IcM, in lin. 13 by M and in lin. 15 by hub,
while in Ch. lin. 14 we find lehup; it is clearly the demonstrative pronoun
VI = zak, with b, the characteristic of the dative, or accusative; hu
stands in the same relationship to hub, or hup, as the Hebrew KTl hit
does to the Arabic ye, which may have been pronounced hnva, instead
of hua which is its modern pronunciation. S. hard, P. -uu, Ch. lebard,
'out, out of; Chald. N"13 'out, out of doors'. S. ramitun, Ch. ramit,
'threw, shot'; Chald. WD> Heb. HOT, Syr. ]u>i, Arab. J*), Ethiop.
raraaya, 'to throw', often used of shooting arrows, like JO!?; comp. the
Targum of Jerem. 22, 7. p"]"j3 tfDTt NFltfj? ^TJ 'like a bow that shoots
arrows'; Heb. Psalms 78, 9. riBfj? 1Dl*l 'the shooters of bows', i. e. archers;
ii ~XX? '"
' T ' ' ' '?
Motanabbi carmina 158, 10. JUAJI &ax^ ^ ^Xc .-isO! 'dost thon
protect him at whom the nights (i. e. misfortunes) shoot (arrows)'? The
terminations tun, t, will be explained hereafter.
Lin. 8. S. "^92 nf/2 Slli bard itiman vaydk. Here the Ch.
version seems to be wanting; afteT lebard ramit, corresponding to S.
bard ramitun, there follows btsh which has nothing corresponding in S.
1 connect bish with the verb ramit, and take it as the preposition 2. with
the suffix of the 3d person singular, which as it is J^ in Persian and shu
in Assyrian, may be traced either to a Semitic, or an Iranian source;
ramit bish thus means 'we shot with it'; the occurence of the word
hararyd, 'arrow', in the same sentence, does not militate against this
explanation of bish , for in the Semitic languages, the object can be ex
pressed twice in the same sentence, once by a substantive and again by
a pronoun. S. ulman = P. tf?j 'that' (see the index, pag. 227.) îJ?2
vaydk can also be read raydk, but it is difficult to make out its meaning,
as no corresponding word can be discovered in Ch., where after ramit
bUh, there follows tamman dnu hararyd napatt lehavind, which I trans
late: 'there that arrow was falling down', i. e. it did not hit the target..
58
Which of these words expresses the meaning of vaydk, is not easily as

certained; tatnman, 'there', occurs also in S. lin. 9, and is there followed
by vaydk; dnii can be only a demonstrative pronoun, comp. Syr. ^j<4,
as the following hararyd, 'arrow', seems to indicate: napalt may cor
respond, but this is a verb, and is readily identified with Chald. b&: 'to
fall', and lehavlnd which follows, serves only as an auxiliary verb to
napalt, to express some tense, probably the imperfect, or perfect; it is
used in the same way, but without the prefix le, in Ch. lin. 910: yehut
havindi, lin. 11 14: kadab havmt, and must no doubt be traced to
Chald. Nlii; the grammatical nature of these forms will be considered
hereafter. Returning to vaydk, although ils meaning may correspond
with napalt, it cannot be a verbal form, but seems to be a substantive,
or adjective ; we cannot trace it to the Semitic languages, and must there
fore look for an Aryan etymology; we can derive it from the Zand root vl
'to go, move', whence vayu and vaya, not meaning 'air' as the element
(as has been supposed by some scholars), but a certain genius who is
always moving1); vis, pi. vayo, is 'bird' (Lat. avis), both in Zand and
Vedic Sanscrit; in Vend. 5, 8. 9. vayo (nom. sing., to be distinguished
from the pi. vayo, 'birds', in the same passage), Pazand vae, means an
evil spirit who does injury to a man's life; but it may also mean a good
genius, as may be seen from Minokhirad II. 115!), where the vac i veh,
i. e. the good genius, is connected with the angels Serosh and Behram,
whilst the vat, i vatar, i. e. the evil genius, occurs in the same passage,
associated with the devils. Although there can be little doubt as to the
root of vaydk, it is impossible to determine its precise meaning, as
neither 'bird', nor 'genius' will suit the sense of the context; it must
express something indicative either of the flight of the arrow which had
1) Vayu and vaya should not be derived from vd 'to blow', as has been
done. The chief objection to such a derivation is that d does not generally be
come a in derivatives, comp. vdta 'wind', Sans. vayu. Tho Zand vayu is therefore
not identical with the Sans. vdyu.
2) I quote here from the MS. of E. W. West's edition of the Pazand text,
which will shortly be published with a translation and glossary.
Haug, Essay oh Pablavi.
59
been shot by the king, or of its having fallen to the ground, as is clearly
slated in Ch. I propose taking it as an adjectival form, meaning 'moving,
flying'; the verb 'to be' being understood; bard iihnan vaydk thus
means 'beyond it (Ihe target), it was flying1, i. e. it missed the target.
Lin. 89. S J2>2^J )/ \)12 rtOf> J{"V?$/ SllpS* \?)
(22$J? )1 dik hatyd ramitun tamman vaydk zdk drgfin Id yahviin,
'whither the arrow had been shot, thither it was flying, (but) a place
was not'. In Ch. there is no exact rendering of this passage, but its
meaning is expressed by tamman dn\l harartjd napalt Ichavind dtarman Id yeh&t, 'there lhat arrow was falling (but) a place was not (to
receive it)'. S. dik 'where, whither', is P. *w aigh, Chald. N^N 'where';
tamman is P. j-V, Chald. jsn 'there'; drgitn is difficult to explain,
but as it is rendered in Ch. by dtarman, Chald. "inx, JOHN 'place', we
are justified in assigning the same meaning to it; Id, Ch. id., P. -3,
Chald. N^ 'not'; yahviin rendered by Ch. yeh&t, both here and in lin. 10,
must be identified witb P. )^))>*0 yehevQntan, Chald. Nin 'to be' (see
index, pag. 234); Id yahviin = Id ychut ^))}<0 -J 'it was not';
regarding the termination t, see hereafter.
Lin. 910. S. ?Jji?2j P3^ rfl* ?f>?F ^(->?f f>* \1)

rt2<? 22^9 ^?f>q. dik hat chitdk chiti human ddin bMni
(biruni) patydk yahviin human; Ch. dik dk shiti banit havindi kal
lebard shaddard drqi ychut havindi. The meaning of both texts must
be the same, although Ch. contains more words than S.; the latter may
be translated Ihus: 'where if a target had been constructed then it (Ihe
arrow) would have been visible outside'.' S. hat is P. fty 'if (see the
index, page 76); the corresponding Ch. dk is identical, in sound, with
Heb. Chald. rjN 'only, certainly', but the latter is not used as a condi
tional particle, as dk is here. S. chiti human is evidently a compound
tense in the conditional mood, rendered in Ch. by banit havindi, 'if it
had been built'; the meaning of chiti (past participle, with the final i
instead of it) has been already explained; human occurs thrice in S., twice
60
in lin, 10 and once in lin. 12 , and is rendered in Cli. by havindf in the

lirst two places, and by havint in the third. In the Pahlavi of the books,
the conditional mood is expressed in the same manner, e. g. Vend. 1, 3.
(Sp.): yy* ^||o\3 -* j tfy hat li Id yehab&nt Mmanai, 'if by me
it had not been created'; this would be in the idiom of S. : l) 9/ jp
rtl^1 faiS-1? hat li Id yahbUn hitman; the only difference being that
the verbal terminations are wanting in S., but the j>. or ju which is
generally added to y* >n lms mood, though wanting in S., appears to
be represented by di in Ch. havindi. As y is also used in the forma
tion of the past tense of the indicative, but with the Iranian personal
terminations, and as these are wanting in S., chiti hilman might have
been taken as a past tense in the indicative mood, like katab hitman,
'wrote, has written', in S. lin. 12, but the particle hat, 'if, does not
admit of this. Havindi may be thus explained: havin, or huin, is
only another pronunciation for rClS1 human = fiy* > useo" as an auxili
ary in the conjugation of the verb; d is the Iranian characteristic of the
3d person singular, and the final * indicates the conditional, as j does
in the Pahlavi of the books; when havin is used for expressing the past
tense in the indicative, only / is added, the i not being used, as in Ch.
lin. 11: yadd kadab havint, 'a hand has written'. S. ddin 'then', does
not appear to be expressed in Ch., for the words kal lebard are evidently
a translation of S. bilicni, Pers. {j)y& 'outside' = the Semitic lebard;
kal, in Ch. lin. 12. 13, represents S. /2 id = Chald. b%, and appears
here in connection with lebard, as a kind of pleonasm; etymologically it
is probably identical with b$, if we take into consideration that V, when
sounded more harshly, would be pronounced something like it, or kh. S.
patydk seems to be expressed by Ch. shaddard drqi , or by one of these
words; both seem to be Semitic, but their meaning is difficult to ascer
tain; shaddard may be traced to Chald. Tlttf 'to send, discharge', (inf.
Pael NTJl?!?) which is frequently used (in Pael) with the duplication of
the second radical; drqi can only be identified with Chald p"]N, N|T1N
(a harsher pronunciation for NyiN = Heb. y^ti) 'earth'. If we take into
61
consideration that targets are sometimes constructed against a mound of

earth, the passage becomes intelligible, and thus the words: dk shiti....
drqf yehitt havindi, will mean: 'if a target had been built, there would
have been (sufficient) earth to discharge (the arrow at) outside (that it
might stick there)'. As regards S. patydk, it may be connected with P.
^"ÔSJ paitdk, Pers. lJuo 'evident, manifest'; and the whole passage
thus means: if a target had been constructed, at the place where the
arrow had struck.
Lin. 1112. S. lltylU lystpVY Ifi) {">^02Q. rtji iS^J
9f*?' dkhar lanman parmdt mind, cMtdki dftlandali chiti; Ch. ddin
Ian dupdatsht minfi shiti panman qatar banit dvat. All the words in
S., except dtUandalP are easily intelligible; akhdr is P. sj^y Heb. iriN
'afterwards', and is rendered in Ch. by ddin which we also found in S.
lin. 5; lanman is P. y 'we' (see the index, pag. 198), and in Ch. we.
have Ian, Chald. ]b, (comp. Ch. lin. 5, and the note on dpan S. lin. 4).
S. parmdt, P. KiPd)> Pers. tOyXyi 'ordered'; Ch. dupdasht is of
Aryan origin, and is evidently a past participle, the original form of which
appears to have been upadishta, from Zand dis, 'to show, instruct', +
upa; its meaning is the same as that of parmdt, 'ordered'; the initial
ft = x- in diip, is probably only a mater lectionis for introducing the
vowel H, according to the Semitic system of writing which has been
adopted in Pahlavi. S. mind chitdki, Ch. mind shiti, 'an invisible
target'; for the meaning of mind, see lin. 2; the i in chitdki, both here
and in S. lin. 14, is not the idhdfet, but the final vowel, like i ia-bagt.
which is expressed in the Pahlavi of the books by j u. S. dulandali is just
as unintelligible to me, as its corresponding Ch. panman qatar; it may
probably be divided into two words, dulan and dali, and may also be
read dvaran-dari; &d\an = dvaran may be connected with P. ^yoty
avdnik (avdrik, index, pag. 81) 'the rest, the others'; it would then
correspond to Zand aora = Sans, avara, 'lower, following, later*, Paz.
aware; dari could be traced to dare, dere = Sans, dhri, 'to hold';
the whole would be a compound and mean 'holding for the future gen
62
Haug, Essay on Pahlari.
erations', i. e. which would be -respected by people in future. Ch. panman may be connected wiih Heb. C3D, \)B^ 'before'; instead of qatar,
perhaps satar may be read, as E. W. West does, who identities it with
Heb. TOP 'an enclosure, a hiding-place'; but the explanation is in every
way difficult, and I leave it to future investigators. After Ch. banit,
'built', which is the translation of S. chiti, there follows a word which i
read dvat niK, but which is not expressed in S.; it may be taken as a
particle, meaning 'then', but I cannot find corresponding words in the
Semitic languages; I connect it with banit, and take it as an auxiliary
verb, derived from Nin 'to be'; the change from H to X not offering
any great difficulty.
Lin. 12. S. mi^*
)\ rty> 1VQ minu yadman katab hu
man; h. minu yadd kadab havint; 'an invisible hand wrote'. S. yad
man, Ch. yadd, is P. up 'hand' (see the index, pag. 234.) S.
)l
both here and in lin. 16, can hardly be read otherwise than katab, as
it is represented, in both places, by Ch. kadab 273 which can be identi
fied only with Heb. Chald. 2P0 'to write'; I must therefore be taken as
a compound character, equivalent to fVJ; human forms the past tense.
In the Pahlavi of the books, the sentence would run: ô)^^-3 up )y
Lin. 12-13. S. llfîS* 2?^> ?\0) nTj/ J2q. rt)>( \J

zak lagahnan (ragalman) pavan zanman diki dyu hanakhtun, Ch.
nagarin pavin zanman vim hip haqdimud, 'do not put the feet in
this cave', i. e. do not take a stand here. All the words of this sentence,
in both texts, have been already explained, except S. diii, or dyu, and
the corresponding Ch. hip; this word occurs also in S. lin. 14, and in
both places it precedes the verb, where the sense requires a prohibitive
particle; on closer investigation it is not difficult to explain dyu and hip
as prohibitive particles from the Semitic languages; comp. Heb. yvt 'it is
not, it was not', sometimes shortened to ,N. e. g. ,i?3-,N 'the innocent',
Job. 22, 30., which shortening is of frequent occurrence in the language
63
of the Mishna '); in Eliiopic 'N '{ is prefixed to both nouns and verbs to
denote the general negation, and may also be used as a prohibitive, e. g.
Wqetlu nafso 'do not kill him', Gen. 37, 21. *); in the same prohibitive
sense, the particle ai occurs also in the Assyrian, e. g. ai ipparka 'they
shall not be broken' 3). The only difference between S. dyQ, Ch. hip,
and the Semitic 'N is that the two former have a final it, or p, which is
wanting in the latter. Regarding the final p in hip (where ft = N), it
is to be observed that the Ch. version employs this letter also after fj in
kal h&p (lin. 13), and lehUp (lin. 14), where it appears to be a v, or w,
pronounced after d. The only way in which the final t2 can be explained,
is by taking it as the u of the original nominative, the final ) u which
we find so frequently in Pahlavi, as also in Assyrian and Arabic; this is
not surprising, as the particle was regarded as a noun, as is clearly shown
by the Arabic (j-j! 'every one', the first part of which, "ayyu, is iden
tical with 1N, though its meaning is originally interrogative, but the close
connection between the interrogative pronoun and the negative particle, is
well known. Ch. haqdimUd is the same as haqdimut in Ch. lin. 7, d
and t being interchangeable at the end of words, as they are in the
Pahlavi of the books; with regard to this termination see section 4.
Lin. 13-14. S. ^0}21 211
a hatyd
shadyit,
sentence
shady a.
l^fp4?? \S 72 i1<p<? 2
ul zak chitdki dyH shaditun, Ch. u hararyd kal hu shiti hip

'and do not shoot arrows at that target1. All the words in this
have been already explained; but with regard to the form of
it is the 3d pers. pi. VTitf, of the so-called perfect (first tense) in
Chald. of the Pael tot^ 'to throw, shoot'; the Iranian termination being
here omitted.
Lin. 14-15. S. ftV'Dl \}jp?'J \J 12 >1p 2j 2)
dkhar minii hatyd id zak chitdk ramitun, 'after an invisible arrow has
1) See Ewald, Lehrbuch der hebraischen Sprache, pag. 476 (6th edition).
2) See Dillmann, Orammatik dor athiopischen Sprache, pag. 398.
3) See Norris, Assyrian Dictionary, vol. I. pag. 8.
64
been shot at this target*; Ch. mintl hararyd kal hup shiti ydm%M.
The Ch. version does not here quite agree with S., the particle dhhar,
'after', being omitted; as ydmzud corresponds to ramUun, it must of
course express a similar idea; it can only be taken as the 3d pers. pi. of
the imperfect (second tense) of the Hifil of Heb. NSO, Cliald. NBp 'to
come, to arrive', which in Chaldee is fltflOi; here it means: 'they have
made an invisible arrow (or arrows) arrive at that target, i. e. hit it'.
Lin. 16. S. ^ji\ rty) rt*/2 ulman yadman katab, Ch. lehup
yadd havindi, 'such wrote the hand'.
S. iilman = P. &) 'this, that,
such' (see the index, pag. 227); it is rendered by Ch. lehup; le = b,

being in Chaldee the sign of the accusative, as well as of the dative, see
also Ch. lin. 7. hup is hti WP1 'he, that, it'.
Having thus given a full commentary on both texts of the inscription,
I propose the following translation of S. :
'This is the edict of me, the Ormazd - worshipper , the divine being
Sapor, the king of kings of Iran and non-Iran, of heavenly origin from
God; the son of the Ormazd-worshipper, the divine being Ardeshir, the
king of kings of Iran, of heavenly origin from God; the grandson of the
divine being Babek, the king. As we shot this arrow, then we shot it in
the presence of the satraps, the grandees, peers and noblemen; we put
the foot in this cave; we threw the arrow outside that it should read)
that target; the arrow (was) flying beyond that (target); whither the arrow
had been thrown, there was no place (to hit), where if a target had been
constructed, then it (the arrow) would have been manifest (?). Afterwards
it was ordered by us : ' an invisible target is constructed for the future (?) ;
an invisible hand has written: 'do not put the foot in this cave, and do
not shoot an arrow at this target, after an invisible arrow has been thrown
at this target'; such wrote the hand'.
The Ch. version contains some deviations, which have been discussed
in the commentary. The general tenor of the inscription is easily intelli
gible. The king Sapor, surrounded by his grandees and noblemen, took
his stand in the cave, on the wall of which this inscription is found, to
65
shoot an arrow at a target which was at some distance from the mouth
of Die cave; the arrow missed the target, and fell to the ground, as
clearly appears from Ch. lin. 8: 'there that arrow fell'. That the king's
arrow did not hit the mark, was perhaps regarded as auguring evil for
him and his rule, and he could not acknowledge that he had met with
such a disaster; hence the fiction of an invisible target, an invisible hand,
and an invisible arrow, things which are quite in accordance with Zoroastrian ideas (see above, pag. 50). It was then supposed that at the spot
where the arrow fell, after missing its mark, there was an invisible target
to receive the invisible counterpart of the visible arrow; hence it is ex
pressly stated that 'if at that place where the arrow was flying, a target
had been constructed, the arrow would have hit it, in a manner visible
to all lookers-on'. The event was made a kind of miracle by the further
fiction, that an invisible hand had written (probably on the wall of the
cave, on one of those tablets which have been left blank) that: nobody
should enter this cave, or shoot arrows at a certain target. No doubt a
target was afterwards constructed on the spot where the arrow had fallen
to the ground, in commemoration of the event. On what occasion the
king shot the arrow, and for what purpose, we cannot ascertain; it was
probably some symbolical act, the arrow being supposed to bo directed at
some enemy who was to be pierced in a mystical way.
b)
The Naksh-i Rajab inscription.
This inscription, which comprises 31 lines, is one of the longest, and

perhaps the best preserved of all the inscriptions. Judging from what may
be read with some degree of certainty, its contents appear to be of a
religious character. The sculptures close to it, represent the king receiv
ing, from Ormazd, a chaplet which appears to be the symbol of empire,
possibly a crowri. In the inscription itself there frequently occurs the word
V){n\ kartir (lin. 1. 22. 23. 27. 29. 30. 31.) which may refer to this
chaplet, or crown ; Thomas and West identify it with the Heb. TTC 'crown',
6(5
the cidaris of the Persian kings; and I cannot propose any better ex
planation. The form kartir does not offer much difficulty, if we start
from the Hebrew Piel, or Chaldee Pael, (intensive form) in which the
root VD 'to surround', is chiefly used, and not in Qal (the unmodified
active verb); kartir then stands for kattir, the r taking the place of the
duplication of the medial consonant, as is frequently the case in Chaldee,
in the formation of the so-called quadriliterals. The date of this inscrip
tion is later than that of the Ilajiabad inscriptions, as towards the end of
it, there are several names of kings mentioned, Shahpiihri (ShSpur),
Auharmazdi (Ormazd), and two VarahrSn (BehrSm), whence we are
justified in concluding that it is not older than the time of BehrSm II.
(A. D. 274 291).
As we possess only one complete transcript >) of this inscription , in
which the letters are often much distorted, and which is not sufficiently
accurate to admit of a transliteration and translation of the whole, I shall
confine myself here to the explanation of some words and phrases which
seem to be readily intelligible. It is true that E. Thomas has furnished
us with a complete transliteration of the inscription in Persian characters 2),
but though valuable as a first attempt, it would be impossible to make an
intelligible translation from it; indeed taking into consideration the evident
inaccuracy of Flandin's transcript, any complete transliteration from it
could not be otherwise than full of hazardous guesses, which cannot be
substantiated by philological interpretation. E. W. West has treated the
inscription with more caution 8) ; he pointed out merely those words and
sentences which he thought might be read with some degree of certainty,
and only ventured upon a tentative translation of the whole of the last
six lines (26 31). Several words and phrases have also been explained
by me, in my article 'on the character of the Pahlavi language, with
1) Flandin, Voyage en Perse, vol. IV. plate 190.

2) Early Sassanian Inscriptions, seals and coins, pag. 34 37.
3) Sassanian inscriptions explained by the Pahlavi of the Parsts , pag, 2730,
of the separate impression (Journal of the K. As. Soc. new-series vol. IV.)
g7
special reference to the Sasanian inscriptions ), but I did not venture to

go as far as my friend has done: I shall now repeat these explanations,
with some additions.
Lin. 2. ?yilJ2 vazlUni, P. J)^)A>) vazlUntan (see the index,
pag. 230) 'to go'; the same word, but in the form fpi21j2 vazlUnt,
occurs in lin. 19, and also in Naksh-i Ruslam lin. 14; vazlUni would be
to the 2d person, but I think it must be read vazl&nt (in the 3d person),
as I cannot well imagine how the 2d person could be applied in the be
ginning of the inscription.
Lin. 45. ?2S*22232 0p220^'2 vahishti H dfahkhfo, 'para
dise and hell1; the same terms occur also in lin. 8. and 1718, so there
can be no doubt regarding the reading.
Lin. 6. Here the following words are clear: ffO = $ maman,
'which, what', ctlS* = fin, 22^9 = j^ yehcvun (ijahvUn), 'it
is, exists'.
Lin. 10-11. rt22Q.J J2C&.2 Vct2<P p2<?1 ?{">22 ft rati
yahvftn humanam u pavan nafshman = U&dH ))Q) ffif* WW*0 M"1
Although these words are very legible, and easily intelligible, I cannot
venture on translating the whole sentence to which they belong, as the
preceding and following words cannot be recognised; rati is the Zand
ratu 'chief, head', and rati yahvun humanam is 'I have been the head';
pavan nafshman is 'and for myself, as regards myself; for nafsh
man see the index, pag. 164.
Lin. 1112. ?f>22.?S' rt[J 032 OnT2^ p.2? yahvtln
humanam u madam zanman (va)hishti = fit p) 4'fff* W1)*0
'^X)*M '' have been, and on this paradise'. In the text there is only
hishti, but as the word vahishti frequently occurs in this inscription, I
think that the initial 2 va has been omitted by the transcriber. The
1) Sitzungsberiehto dor Kgl. baierischen Akademio der Wissensohaften, for

Feb. 1869, pag. 9 of the separate impression.
gg
words which precede yahvUn humanam, may be read lipifi ">) U

taltHi, and the meaning would be 'I have been the third; this appears
to be confirmed by lin. 12-13: f>$22*? ?2f> oS ?f>9>f>22
shatliti li terS yahvunt, 'I possessed two rules (ruling powers)'; terS is
evidently *)? 'two', ) representing r.
Lin. 13. Onf25* yilVl 7*1 U yahvtin hUmanam = ?>t))o J
4y* 'l nave been'- tyf*)*'? V0*1 pV^ IP2 a min yfitdfa
dmak {hamak) yahmatunt, 'and all have come from God'. The most
illegible word in the sentence is ytizddn, but I doubt if the characters
can be read otherwise; the iJ d in the first syllable is no great difficulty,
as the word is written ydztan in the Ch. version of the Hajiabad inscrip
tion. The X) in ">$">$"? is distorted in Flandin's transcript, but there
can be little doubt about the correctness of my reading, as we find the
same word very clearly written with in lin. 21. The whole sentence
would run thus, in the Pahlavi of the books: <*tt?-$J # ipo- f\
it men yazddn hamak yahmtftnt (jdmtdnt).
Lin. 14. 12^22.*? 5^3/? JIQ- \S Mb Vavan yazddn yamashkhun. The first three words are well known from the Pahlavi texts;
but the last, yamashkMn which is a verb (3d pers. sing.), is not men
tioned in the list of verbs in the Pahlavi-Pazand Glossary, nor have I met
with it in any Pahlavi book , so far as I am aware ; there can be no doubt
as to the correctness of the reading, as the word occurs again in lin. 23.
Its meaning can only be guessed at, as the Ghald. na>p I. 'to measure'.
II. Ho anoint', is not applicable to the sense of either of the passages; it
appears to mean 'to obtain, receive', and I suppose it is a corruption of
a quadriliteral verb (comp. Syr. ^-ims^ 'to impoverish'), the full form of
which may have been mashkakh, in which case it might be traced to
Chald. rotf, Afel n?B>N 'to find, obtain' (comp. ashkahonatan in the
index, pag. 73). The whole sentence I translate by: 'he obtains (obtained)
this through God'.
Lin. 14 -15.
J22*9 2?iJ OfpbJll IpJl ^2? rtf>2
69
u tamman lubdn (rftbdn) Idti (rdti) ft Idsti (rdsti) dyft yahvftn, 'and
there shall not be the soul of the liberal and righteous (man)'. The
sense is clear, and all the words occur also in the Pahlavi of the books,
except difd, regarding which see pag. 62. 'QyO'l u madam can be
clearly read in lin. 15, as it has been also in lin. 12.
Lin. 1819.
?2$"?232 ?(">?^> ?(->229^2 vahishti diti ft
duskhui = ))*wy) l^CJ-" lÔC"") 'there is a paradise and a hell'.
2J f>J2//2 0JP12.W2 72 ll>)2 01 jpV\ J2J? ?t">?^)

frlOl ?2S"2223 72 y 97 \<tj aUi yemanftn kaltt U ft dagldkh
til vahishti vazlunt minu bachak K zak ul dftshkhfti ramitun, 'some
one says: I have read that the pious (works) go to heaven (but) my
spiritual sins are thrown into hell'. There can be hardly any doubt of
the general meaning of this sentence; the word which I have read yemanftn, is not very legible in Flandin's copy, where the first three letters
VOO ymn are clear enough, but the last two are much distorted,
though they can hardly represent anything but {2 tin, especially as the
phrase *))yu &}** dit ycmanunad, 'some one says', is very frequently
used in the Pahlavi books. Kalit U would be, in common Pahlavi,
3 ?>t)<jO^ kerltunt Ic, 'I have read, or called', comp. Cliald. top; the
termination tin, tint, which is usually added to the Semitic verbs, in Sasanian Pahlavi, is here omitted, as it is in Chaldaeo-Pahlavi (comp. shadit
for shaditun). Dagldkh can only be traced to the Zand dangra, 'pious,
virtuous', and must refer to works, as appears from the following sen
tences; bachak is Pers. sw 'crime, sin'.
Lin. 19-20. 2j <p)\ C^l} 302 it 2^ <pi\ C)\ 2J2
{">{("'?,/'? ft mini} kalp kalt hftman ft madam kalp kail bar sazitunt,
'and (if) the spiritual (good) works have been done, and the fruit for
the work done goes forth'. Kalp (karp) is the well known Pahlavi word
^))a karfak &iS\ the final ak is here omitted, which may be a mistake
of the copyist; as the following word kart begins with the same letter ka.
and he may have written it once, instead of twice. The last letter of
70
madam is indistinct, but it can hardly be anything but , especially as

the preposition madam is wanted to complete the sense; bar is Pers. *j
'fruit'; sazitunt is the ))ôp^)3.tt sazitilntan, 'to go', of the books,
see the index, pag. 206.
Lin. 2021. ?1p.p>)i) r*/2 22Q.:g fy2f>OS"? rt\) ^0*?Î2
H dimat yadman yahmatUnt dpash ulman dstundi, 'and whatever hand
came forth, he saw it'. The last letter of rt\) is indistinct, looking like
Q., but there exists no such word as yadap; dimat is ^t/y 'which,
how', generally read admat; yahmatilnt, 'he came', is identical with
fW-ttj' see tne mêxi Pa&- 133; dpash with -Jfjiy, as before explained;
vlman, 'it, him', with ft), see the index, pag. 227; dstundi, 'he saw',
with )^))ôJ).u dst&ntu.
Lin. 2-122. J2f>0$"? 20j[^2\ 01 p.>0? ^2^0*9 JO
?f->22q.J p/F.^ 72 1^ rt^j Q.^ minam yahmatunt
chigun U kartir yahmatun dpam zanman ndmak ul khdchaldn (khshatardardn ?) nipishtt, ' from me it came ; how the crown has come to me,
(on this event) I have written this letter to the satraps'. The most illeg
ible word is khdchaldn, which can be only a corruption of some better
known word, I suspect khshatardardn ; the second character can also be
read 22, in which case the word begins with khsh. All the words, ex
cept kartir (before explained), occur in the Pahlavi of the books; chigun,
'how', is 1)0(2; ndmak is iu>b 'book, letter'; nipishti is ouijj
'written'.
Lin. 22-23. J Op.Jll OJ \fi> 20pl\ 01 rtf \1l
(25*220? (^23/^22 dik maman It kartir manak zi dvzHni min
shataldardn yamashkhUn, 'that as regards me, I received a diadem as
a symbol (?) of increase (increasing power) from the satraps'. Although
the characters are legible enough, the translation of the passage is diffi
cult; maman li, 'concerning me', i. e. 1; manak may be traced to man
'to think', here it appears to mean a token of remembrance, or a symbol;
71
avzurii is Pers. <^V' 'increase', and is well known from the Pahlavi
books; the verbal form afzHt, 'may he grow, or increase', is used on
coins (see pag. 8); regarding yamashkhfin, see pag. 68.
Lin. 24.
rt22.q.J
T7)1
q.^)
329(">$'
pdtakhshatli hatimud dpam dabir nafshman.
^/fUlStîq.
The sentences are in
complete, as neither the preceding, nor the following, words are legible
in the transcript. Pdtakhshatli is the modern Persian t5*Lii>b 'supreme
rule'; the same word occurs also in lin. 25 and 26, and frequently in
the Naksh-i Riistam inscription ') lin. 12. 18. 32, and in lin. 5. 7. in the
form ^SfvU.S'fWlCV pdtakhshatri ; it is there often found with the
verb hatimud, as it is here; hatimud is jûj^y îimilntan (see in
dex, pag. 76) which is explained by anbeshtan, anbdshtan, 'to fill'. In
the index I compared it with Heb. DON 'to stop, shut', before 1 knew of
its occurrence in the inscriptions; as its initial letter is S* ft, or kh, in
all the four passages in which it is found, lin. 24. hatimud, Naksh-i
Rustam lin. 5. hatimun, 18. hatimxtnd, and 32. hatimunt, (which forms
represent the 3d pers. sing, of the present tense, or the past participle)
the derivation proposed in the index cannot be correct, nor would it give
any adequate sense; the word must be a Hifil of the root OD'F) 'to be
complete', which in Hebrew is cnn 'to complete, to finish'; in the in
finitive a suffix is joined to it, and there even occurs the form DTfl
(Isaiah 33, 1. ÔVin? 'on thy finishing') which exactly agrees with
jiO^f"^ hatimun; in connection with pdtakhshatri, it must mean
'the supreme power is made complete', i. e. it has been obtained. The
next word dpam is ^y 'I', being composed of dp + m, see above
pag. 51; dabir is Pers. uuo 'a writer'; nafshman is jwjgj) (see in
dex, pag. 164.)
Lin. 25. M>frY> ^^^>02 ?7{m$'f">iiq. pdtakhshatli 0,
mdtdn yektibun; so the characters read. Pdtakhshatli is already ex
plained; yektibun is )1W)V^4'*> Chald. 3rp Ho write'; 2 Q, or r, be
1) See Flandin, Voyage en Peree, toI. IV. pi. 181.
72
fore mdtdn cannot be explained, and is probably a mistake, as 'and' is

not suited to the meaning of the passage ; the correct reading is suggested
by lin. 26, where wf^^f-^jq. p&takhshatli is followed by the word
(^9(">2J mdtikdn (Flandin's transcript gives 3 instead of \, but these
two letters are frequently confounded by him) which is j^-i-iu^ mddigdn,
'history, tale' (see the index, pag. 157). If we read pdtakhshatli md
tikdn yektibikn, we can translate it by 'he writes the history of the em
pire (or emperor)'.
Lin. 26-27.
{">tfTO\9 !?(*) tyfPW ?\K)&1 S^W
Ort^ 2?[">2| Frtp) p^J dkharaz ndmaki khazitunt dik yckaritunt dik dnmanach karti(r) humanam, 'after he had sean the
letter, he then exclaimed, 'I have done this'; dkhar is =-*()> 'after';
khazitunt is H^ft}-^-" 'to see'; yekaritunt (in Flandin's transcript
there is again 3 instead of \) is evidently ))^))Sty} karituntan, 'to call,
read'; the initial y is remarkable, as this word is generally used in Pah
lavi without this prefix. The meaning of dnmanach is not clear; it ap
pears to be a demonstrative pronoun, comp. Syr. V^ dtiti in ChaldaaoPahlavi; ach being the Pahlavi suffix a 'also' but often used merely to
emphasize the word to which it is added. Instead of kartlr, we should
read karti.
Lin. 27-28. (">q-2> 29^2} ^>\W p\W ?2^2q.S"22
rt^S* ?(7/} 22 ^q.2SJ,7^)2 Shahpiihri malkdn malkd kartiram magiipat u diharpat Rdm kaltl hUmanam. It is not easy to
ascertain the general sense of this passage, although there is little diffi
culty in reading the transcript, and we know most of the words, which
are also repeated in the two following sentences; but the interpretation
of the two words 2?f>2'J and 22, or 022, is perplexing. If the
transcript be correct, the first of these may be read kitrUm, kUitram,
or kitsham, but I should be at a loss to etymologize any of these read
ings, and an emendation is necessary for obtaining an intelligible translation.
The simplest change is lo read kartiram, as kartlr occurs frequently in
73
the inscription, and O m is the pronominal suffix of the 1" person sing
ular. In lin. 29. karttr is followed by zi Auharmazdi, in lin. 30. by
zi bukht-ltodn Varahrdn u Auharmazdi, and in lin. 31. by ziam Shah..;
it is thus twice followed by names of kings (first by Hormazd and then
by Behram and Hormazd), once by the pronoun 'ray', and once by the
same with the name of Shahpiihri. As Hormazd and Behram are called
(lin. 29) Shahpuhrkan, i. e. descendants of Shahpuhr (Shapur, or Sapor),
theShahpuhr who is mentioned in lin. 27, must be their predecessor, and
the Varahran who (in lin. 30) is called Varahrdnkan, i. e. son of Behram,
most be the second Behram, and his is the latest royal name which oc
curs here. Thus the kings from Shapiir I. to Behram II. are mentioned
in their regular succession, viz. Shapur I. A. D. 238 269, Hormazd I.
269-271, Behram I. 271274 and Behram II. 274-291. The word
kartiram is followed by magupat u diharpat Rum, but in lin. 29 and
30, there is only magupat Rum after the royal name; diharpat is clearly
^4jJi*i 'herbad', Z. acthrapaiti, and occurs also in the Pai Kuli inscrip
tion 2, 1, and in that of Naksh-i Rustam lin. 8; magupat is ?Qy4
'raobed', it occurs thrice here and also in N. R. lin. 33. These words
are always followed here by 22 Rum, or 022. sham; it is difficult
to decide which reading is correct; if we read sham, 'name', it means,
in connection with the following kalti humanam, 'I have made a name',
i.e. I have called, but in this case the name of the king should be in the
dative case; the dative particle however does not occur, and therefore
this interpretation is doubtful. If we read Rum, the meaning would be:
I have made such and such a king mobed of Rum; but can this statement
be accounted for? It might refer to the victory of Shapur I. over the
Roman emperor Valerian, who was made prisoner by the Persian king;
and as the Roman emperor was Pontifex Maximus, it is not impossible
that Shapur may have assumed this title of the vanquished emperor, which
was afterwards inherited by his successors , Hormazd and the two Behrams.
There remains still one difficulty, viz. the word kartiram. As I take
kartir as 'crown' (see pag. 65), the whole sentence may be thus trans
lated: 'I have made Shapiir the king of kings, my crown, the high-priest
k
74
of Rum'. The speaker is no doubt Ahura-mazda who is presenting the

cidaris to king Shapur; 'my crown' must mean 'my representative, sover
eign in my stead'. God himself had invested him with sovereign power,
not only over Persia, but even' over Rome whose emperor he had van
quished. This sovereignty was inherited by his successors, Hormazd and
the two BehrSms; hence the crown is called, in the following lines, no
longer 'my crown', but 'the crown of Hormazd', or. that 'of Behram'.
Lin. 28-29. î\W piMll ^)\l>0 p\W "?3JD2,5J2\)2
(">q.2>> ?3J02^2^
OJ 2?frl\
^2^20.^22. 7J ^lyO
0^2^ ?'0'\ 22 & Auharmazdi malkdn malkd it Valahldn

malkdri malkd zi Shahpuhrkan kartir zi Auharmazdi magiipat RSm
kalti humanam; 'I made Hormazd king of kings, and Behram king of
kings, the descendants of Shapur, (and) the crown of Hormazd, high-priest
of Riim'. The word zi occurs frequently in the inscriptions (see lin. 23.
27. 30. P4i Kali 1, 3. 3, 2. 8, 3. 19, 2. 3. 4. Naksh-i Rustam lin. 4. 8.
10. 17. 31. etc.) and is the relative pronoun corresponding to a3 in the
books. Shahpuhrkan can hardly express any thing else but descendant
of Shapur, though the form ought to be Shahpuhidn.
Lin. 2931.
2?{"I2} 5^/^/2 ?/
^V'O î^/22
*)<(y\ 022 (~>q.2>0 93/02^2^2 pjm2 J^Jill ^^2j ?/

Drt2^ u Valahldn malkdn
zi Valahldnah kartir zt bukht-lubdn
Valahldn u Auharmazdi magiipat Rum kalti humanam; 'I have made
Behram (king of) kings, the son of Behram, (and) the crown of the de
ceased Behram and Hormazd, high -priest of Rum'. Valahldnah stands
probably for Valahldnakan, or Valahldndn; comp. Shahpuhrkan. The
expression bukht-lubdn (rubdn) occurs also in N. R. lin. 33; it cor
responds, in meaning, to the j^y j~J0)r*t onHshak-riibdn of the books,
an epithet which is applied to a deceased person, and means 'one whose
soul is safe, or without injury'; bukht means 'purified, liberated', comp.
Pazand bdkhtan, 'to purify", Z buj, 'to clean, purify'.
Lin. 31. is loo much mutilated to admit of translation; the words
75
?[T22.Q.< nipishti and *?)~><3J2i bfflchtaki are legible enough; the

former means 'written', or 'writing'; the latter is the abstract of bUkht,
and may mean 'purification, liberation'; the following word may be read
2(?3 dinii = j^j 'religion', but this is not certain.
c) The remaining Pahlavi inscriptions.

The Hajiabad and Naksh-i Rajab inscriptions are the most important
of all those which are extant, for philological purposes, as they are of
some length and well preserved. It is true, the Naksh-i Rustam and
Pai-Kuli inscriptions are more extensive, but we know them only in such
a mutilated and fragmentary form, that it is hardly possible to venture
upon the translation of a whole sentence. While the remaining inscrip
tions are too short to be now of much interest, as they contain nothing
but names and titles which are already known. I shall therefore confine
myself here to remarks upon such words in the longer inscriptions, as
can be read with some degree of certainty; some of them have been al
ready quoted, as collateral proofs, in the explanation of the preceding
inscription.
The longest of all the known Pahlavi inscriptions, appears to be that
of Naksh-i Rustam which comprises 70 lines, none of them, however,
complete '). It is illustrated by a bas-relief*) representing the king crowned
and on horseback, holding one of his enemies bound and standing at his
horse's head, while another is on one knee in a suppliant altitude; behind
the horse is the inscription, and above it appear the head and shoulders
of an attendant, with arm and fore-finger uplifted, as if calling attention,
and standing as it were behind a wall on which the writing is inscribed;
he may be a scribe, and the prisoners are probably Romans.
The dale of the inscription cannot be exactly ascertained. Three
names occur with the royal title, viz. ShahpHhri (lin. 1. 2. 6.), Auhar
1) See Flandin, Voyage en Perse, vol. IV. pi. 181 and 181-bia.
2) Ibid. pi. 185.
76
mazdi (lin. 9) and Valahldn (lin. 40), who apparently represent the
second, third and fourth kings of the Sasanian dynasty. As Valahldn =
Behrim is also mentioned in lin. 33, though without a legible title, but
with the epithet bCikht-lubun, i. c. deceased (see pag. 74), we may con
clude that the inscription is later than the reign of Belnam I., and may
date from the end of the 3d century A. D. , like the Naksh-i Rajab inscrip
tion. Both are alike in style, and show a rather marked difference from
the Sasanian version of the HajiabSd inscription, as they use the Iranian
verbal terminations m and t, which are wanting in the latter.
Lin. 1.
}jC>02 9)0^2^2 u hu-kdmakl havitan (havitun);
hd-kdmaki is evidently ^^^yt 'good desire'; havitun (here and in

lin. 2) is from the same root as yahvun, viz. Nin 'to be'; it should
probably be read havitun (comp. shaditun) and is formed in the same
way as other verbs derived from Semitic roots io \1*bLin. 2.
[<p02($J ?pl\ uy'D [$}\W | ?2] ^2Q. | S' ] 222
il Sha(h)p&h(ri) malkdn malkd kalti havitun: 'and ShSpur was made

king of kings'.
Lin. 3.
?ta|^1 fc>C2>'0 pQ. pavan maodpatan kdm-
kdli; 'on the desire of the mobeds'. The first and last words are quite
clear and unmislakeahle ; the fourth character of the second word is in
distinct, but it is most probably a distorted Q- p; the omission of the <^>
in the plural termination is unusual, but it may be a mistake of the
transcriber.
Some more words, and even a whole phrase, have been explained
by E. W. West, in his paper mentioned above; but as the lines are much
mutilated, I refrain from any further remarks.
The PSi-Kuli inscriptions would afford even more interest than that
of Naksh-i Rustam, if they were only available in a more connected form.
They consist of thirty- two small fragments, twenty- two of them being in
the Sasanian, and ten in the Chaldaeo - Pahlavi character. They were
discovered and copied for the first time (in 1844) by Sir Henry Rawlinson,
77
who permitted E. Thomas to publish them, in his 'Early Sasanian Inscrip

tions', with some explanatory remarks.
The Sasanian - Pahlavi fragments
are printed by him in the Pahlavi type of the books, with two or three
additional characters, and the Chaldaeo- Pahlavi in Hebrew type; but an
accurate fac-similo of the original copies would have been preferred by
decipherers. From a note, by the discoverer, appended to the publication,
we learn that the stones on which the inscriptions were found , seemed to
have belonged to the eastern wall of an ancient fire-temple which crowned
the summit of a hill, near the Persian and Turkish frontier and not far
from Sulimanieh.
The date of the inscription, to which these fragments belonged,
cannot be exactly ascertained.
Two names occur with the royal title, viz.
Artakhshatr malkdn malkd (1, 2.) and Shahipflhar malkd (25, 6.);
whence we must conclude that the inscription cannot be anterior to the
time of ShSpur I.; there is also the name AUharmazcli to be met with
(11, 3.), but without the royal title; we cannot, therefore, be certain
whether it refers to Hormazd, the successor of Shipur, or not.
1 am
rather inclined to assign, to this inscription, a later date than that of

Sliapiir I., as we find at least one instance of an Iranian termination added
to a Semitic verb, which is never the case in the Sasanian version of the
HajiJbad inscription; this is the word ("> 5222^2 yakhshimt (7, 5.) pro
bably standing for jpyi*)*?? yakhsunt ^)JO-U ',,e ,,ad! '" olner
cases the terminations are not used, comp. yiy$"l vdkhdUn (3, 5.) =
WKJ! vdgiint, 'he seized, took';
522^9 yahvUn (17, 5. 18, 2.) =
W)J*(5 ychcvunt, 'it is'; rt2& hitman (22, 1.) = $,}*) , is also used
without a suffix. But the inscription is probably older than those of Naksh-i
Bustam and Naksh-i Rajab, as they exhibit the addition of the Iranian
suffixes to nearly all the Semitic verbs; its date may therefore be in the
period between Shapur I. and Behram II.
It is very difficult to discover even the general nature of the inscrip
tion.
It appears to have been a historical record, as different nations and
countries are mentioned in it; thus, we have 9^2-^JCV (3, 4.) = lS^4
78
Haug, Essay on Pahlarl.
Pdrst, 'a Persian', or (as the final k is wanting) 'Persia'; ?2">22 K^V)^
(1, 3. 6, 5.) Airdn shatri, "Wtfn JNnN (27, 2. 32, 4.1 = ))$yv )**>*
Airdn shatru, -$- ^fof the Iranian country'; Sjy'O fe>\*> (5, 3.)
Sakdn malkd, 'the king of the Sakas', who were probably the inhab
itants of Sejestan, the Sakastene of the Greeks; )\)K) l^)2?i^J (7, 3.)
Abirdn malkd, 'the king of the Abirs', who were very likely the
Abhiras, at the mouth of the Indus; SJy'O ^32>JQ. 2 p'pil)
(15, 3.) Dtirtdn & Pdrddn vialkd, 'king of the Durds (probably Kurds,
3 being written for \) and of the Pandas'; piD TIN (32,2.) dtar S&rin,
'the country of the Syrians'; DINS (32, 3.) Pdrs, 'Persia'; 11DN (32, 3.)
Astir, 'Assyria'; TWIN (32,4.) Armmar, 'Armenia',
Besides the royal title, several others occur; thus, we find \j("?i2i
(8,4.) barbitd, 'chief, general' (for its etymology, see pag. 53); "lTltfn 31
(24,2.) rab khshatr. 'the head of the country'; ^q.2^ (2, 1.) (di)harpat,
Joyc 'a priest of the lowest grade, a herbad; f>Q-2>/5' (9,3.6. 18,3.)
halg&pat, or khargHpat, the name of a dignily no longer known. Of
great interest is the word fpFl^lilJ (15.4.) zulddacht, in which hardly
any other name can be recognised than that of Zaradusht, 'Zoroaster'
the substitution of * for 22. is not surprising, as in the Chaldaeo-Pahlavi,
eft is frequently replaced by ah, comp. shihar for chilri. This name is
preceded by the words OJ {~>3-^j bagdat zi; bagdat can hardly be
anything else but the Zand bago-ddta, 'created by God'.
Of the other words which may be identified in the inscription, the
following are the most interesting : Aharmani -& shiddn (3, 2.) 'Ahriman
and the devils' (yo-OOi see index, pag. 209); shapil (1, 5.) = J*{J-\)
'good'; napshman (14, 3. 26, 2.) = U(j)); and benapshman (15, 5.)
= 1(3g)H 'himself, own'. In the Chaldaeo - Pahlavi portion, we meet
with yehitt (25, 5.) = yahvfin (see pag. 59), haqdimd (26, 3. ; see pag. 55),
and havindi (27, 5.; see pag. 5960).
All the other Sasanian inscriptions, which are known, are either too
much mutilated, or too short (containing nothing but names and titles)
79
to be now of any value for judging of the character of the Pahlavi lan
guage; I therefore confine myself to enumerating them.
There are two
short inscriptions of Ardcshir Bdbegdn (A. D. 226 238) at Naksh-i

Ruslam, in three languages (Flandin, vol. IV. pi. 181*"); the Greek and
Sasanian lexis of one of them have been given in full, on pag. 4; each
of them has, besides the Sasanian text, a Chaldaeo- Pahlavi and a Greek
version.
There is also a short inscription of Shapur I. (A. D. 238269)
in three languages, at Naksh-i Rajab (Flandin, vol. IV. pi. 190); besides
two inscriptions at Tak-i Bustan, near Kirmanshah, which are in Sasanian
Pahlavi only, one of Shapur II. (A. D. 310381) and the other of Shapur
III. (A. D. 385 390), and which were deciphered by Sylvestre de Sacy
(see pag. 5); an inscription of Narses, OS"?!) Narsahi, (A. D. 291
300) at Shalipur (Flandin, pi. 45); and two inscriptions of Shapur II. and
Shapur HI. at Persepolis, of which the copies made by Sir W. Ousel ey
(Travels, vol. II. pi. 42) are only partially legible l).
Besides the Sasanian inscriptions found in Persia (of which more
might be discovered if they were systematically sought for), there are
some Pahlavi inscriptions in India, of a later date, which deserve a
passing notice.
In the caves of Kan hen. near Bombay, Ave inscriptions in the
Pahlavi character have been found, and fac-similes of them were published
in the Zartosht-i Abhyasa (1866, pag. 98 and 146), a Guzerati journal,
edited by Khursedji Ruslemji Cama, and devoted to the discussion
of subjects bearing on the Zoroastrian religion and Iranian languages;
attempts were also made at deciphering these inscriptions, in the same
journal (pag. 100103, 146164 and 209-217).
Two of them had been
transcribed by E. W. West, who furnished the Bombay Branch of the

Royal Asiatic Society with copies of them, and pointed out the existence
of a third which is illegible; the other two were discovered by Bhau
Daji.
They are all dated, but it is difficult to decipher some of the
1) All these Inscriptions will be found in E. Thomas's 'Early Sasanian In

scriptions'.
30
Haug. Essay on Pahlavi.
numerals; the first figures, in each date, are clearly the number 3jjw
300, but the tens and units which follow the hundreds, are not very
legible, and can be differently interpreted.
The date in No. 1. is pro
bably 364 Yazdagird (A. D. 995); in No. 3. are the words 3jjuu ^y^
^-OMÔO ^)-â ^Hiu shQnat 390 Yazdagird shatruydr (L>wg-i)
'the year 390 (A. U. 1021) of Yazdagird the king', the name of this last
Iranian king being abbreviated '). Three of the inscriptions record the
names of Parsis who visited the caves in the latter part of the 10th and
beginning of the 11th century.
The characters resemble very closely, in
shape, those used in the oldest extant MSS. which belong to the 14th
century.
And the language is identical with that of the books; comp.
No. 1. lin. 34: syi ^>nÔO ^JO i^V *) 'lnev came to this place';
in lin. 13. there is the name -utytyo ilormazd', written in the same
way as in the books.
Of more interest is a Pahlavi inscription found on a copper plate in
the south of India.
It forms part of a grant which records the rights and
privileges of the early Christians on the Malabar coast.
The grant is en
graved on six copper plates, five of which contain, in old Tamil characters,
the grant made by an ancient king, to the Christian congregation of his
country; the sixth contains the names of the witnesses, in three different
characters and languages, none of them Indian, viz. eleven names in the
Kufic character and Arabic language, ten in the Sasanian Pahlavi character
and language, and four in the Hebrew (Chaldaeo -Pahlavi?) character and
the Persian language. Facsimiles of the whole inscription on the six plates,
were published in the 7th volume of the Journal of the Royal Asiatic So
ciety of Great Britain (pag. 343); its date cannot be ascertained until llie
inscription shall have been deciphered, but we shall not be far wrong if
we assume it to belong to the 9th century ').
1) In the MSS. it is generally written y*H-V} (as in the colophon to a fine
copy of the Yasna with Pahlavi translation in my possession) and this is frequently
read shakant, but this is wrong, as it is followed by malkdn mailed; it should be
read yajdakart which is a corruption of yaedahirt.
2) See the Memoir of the Primitive Church of Malayaia, or of the Syrian
81
Each attestation in the Sasanian Pahlavi is introduced by the words

3 )}))> min&kii K, then follows the name in full, succeeded each time
by the phrase fftf* ~Ouff HjVQ potash gokds hUmanam, 'I am
witness to it'; which language is identical with that of the books.
As
regards minuku, it can only be taken as a title which is attributed to

every witness, and which contains the 1VO mind, 'spirit'1, of the early
Sasanian inscriptions; J which follows, is 9/ T; and the whole means
'the spirit of me, my spirit', i. e. I myself; mind always signifying the
invisible counterpart of anything visible on this earth (see above, pag. 50);
for gokds-, 'witness', see the index, pag. 121.
The names are difficult to
read, and do not look like common Parsi names, nor are they Christian;
in lin. 13, -*tj*iy 'Ormazd' is clearly legible, which indicates a true
Parsi name.
E. W. West has made an attempt at reading almost all the
Dames, but as they are neither legibly written, nor familiar to us, I do
not think it safe to venture on an explanation of them. The shape of the
letters is -nearly the same as in the books, and the compound characters
are employed throughout
Regarding the signatures in the Hebrew character, which have been
all read by E. W. West, in his paper on the Sasanian inscriptions, the
names "by jon Hasan 'AU, hwya Mikidil (Michael) and CIT12N Abra
ham are pretty clear. Each signature is introduced by the phrase p JU 3H
hak-gun kun, which is translated by E. W. West as 'the truth-speakingloer'. To this interpretation, which appears somewhat artificial, I cannot
fe'ive my full assent; I quite agree with taking kun as identical with the
Persian ^jS 'making, doing', in fine compositorum; but gun cannot be
taken in the sense of 'speaking', as this would be gu alone, but not gun;
besides, I doubt if the Arabic word (3s*- 'truth' were used at so early a
time in Persian.
I am however, unable to offer any satisfactory explana-
lion; I take hah as identical with the Chaldee "H 'this', and gun as the
Persian ^yJ 'manner, mode, way'; the whole would thus mean: 'doing
Christians of the Apostle Thomas, by Charles Swanston, in the Journal of the

Roy. As. 8oe. toI. I. pag. 177.
1
82
in this manner', i. e. hereby (by the signature which follows). Each

signature is followed by the words CMia B#1"0 badish guvaham, 'I am
witness to it'; badish is equivalent to patash in the Sasanian signatures,
and guvaham to gokas humanam; guvah being Pers. s!j5 'testimony,
a witness', and the suffix am is 'I am\ These readings show that the
writers did. not use the Hebrew language ; for the language here is clearly
Persian, but in a form which closely approaches to the so-called ChaldajoPahlavi which appears, from this document, to have been still in use in
the 9th century, among certain classes of the inhabitants of Persia. For
all those who signed the grant as witnesses, seem to have come from
Persia and Arabia, and were probably emigrants.
4. On the character of the Pahlavi languages.

From the preceding section any reader, who is somewhat acquainted
with Pahlavi, will readily perceive that the language of the Sasanian int
scriptions does not materially differ from that of the books, and that since
the close of the 3d century, the former may even be considered as identi
cal with the latter. There is not much difference observable between the
Sasanian version of the Hajiabad inscription, and the language of the later
inscriptions and books; but this difference is of great importance, as it
enables us to judge of the true character of the Pahlavi language. I shall
therefore proceed to point out all those differences which bear materially
on the subject, by summing up the results of the preceding investigation
and enlarging on them.
aJ The principal difference consists in the fact, that the Iranian
verbal terminations, such as t, d (in the 3d person), are wanting (in connec
tion with the Semitic verbs) throughout the Sasanian version of the Hajiabad
inscription, though there would have been occasion to employ them;
whilst they are used throughout the Pahlavi of the books. This inscription
belongs to the reign of Shapiir I., and consequently to about the middle
of the 3d century A. D. In the Pai Kuli inscription, which follows next
Ha u&, Essay on Pahlavl.
83
in age (belonging probably to the reign of Hormazd F. the successor of

Shapur I.), 'he Iranian terminations are also wanting in most cases, being
only occasionally added. In the Naksh-i Rustam and Naksh-i Rajab in
scriptions, which date from the end of the 3d century, we find the verbal
terminations m, t, d frequently added, though in about as many instances
omitted. This omission is constant in the case of p.2^0 yahvun, to
which no termination has been found joined; the forms ^0^5 yahvilnt,
^WO yahvUnad being thus entirely excluded from the inscriptions ; while
on the other hand )\y^ yahvun is never found in the books, except
perhaps in the sense of an imperative; in none of the sentences, in which
yakv&n occurs in the inscriptions, can it be taken as an imperative, but
only as a third person, or past participle. Similarly, the characteristic of
the 3d person, d, or t (which appear to be used indifferently) is always
wanting, in the inscriptions, in the case of rt.2^ human; whereas in
the books, i d is always added, forming s^)*; but in the first person,
D m is added, just as $ m is in the books.
h) In the Hajiabad inscription, no Iranian suffix is added to a particle,
as is the case in the later inscriptions and throughout the books. There
are two instances in which a suffix is used after a particle, in H. , viz.
apan and ddinan (see pag. 51. 53); but an is clearly the Semitic suffix
of the 1" pers. plur. , and corresponds to mdn = ^L* in the Pahlavi of
the books , so that iQ-^J = y*Gty , and JP3^ = J^JO"0 ,n lne
Naksh-i Rustam, Pai Kuli and Naksh-i Rajab inscriptions, there are dpam
= ^y, and dpash = -JQiy, by which the personal pronouns of the
1*' and 3d persons singular are expressed.
c) The final ) u of the Pahlavi books, is wanting throughout the
Sasanian inscriptions of the 3d century, but it is found on the coins of
the 6,h century, e. g. in )^)3y = o^yif. In the early inscriptions,
9 i is found in place of j u, as in N. Raj. we have kalti humanam =
Gyo )^*u kaitu humanam, see pag. 72.
d) No clear trace of the idhdfat is to be found in the Sasanian
inscriptions, whereas it is always employed in the books. The final i,
84
which frequently occurs, never represents the Persian idhdfat. According

to the rules prevailing in Pazand and Persian, the idhdfat would be unmistakeably necessary before Airdn, in the phrase : malkdn malkd Airdn
u Anirdn, 'the king of kings of Iran and Aniran'; also in barman
mazdayasn, 'the son of the Hormazd- worshipper1, and in napi bagi
Pdpaki, 'the grandson of the divine being Papak', (all from the Hfijiabad
inscription) the idhdfat would be necessary, but does not exist, for the
i in napi, in the last phrase, is a common termination where no idhdfat
is requisite, as in the words bagi Pdpaki and Shahpuhri, in the same
inscription.
ej The termination y$ shn, eshn, which is so frequent in the
Pahlavi of the books, has not yet been discovered in the inscriptions.
Whilst the differences between the Sasanian Pahlavi and that of the
books, are comparatively trifling, it is not so with the Chaldaeo- Pahlavi.
It is true that this language also stands near to that of the books, but it
cannot be shown to be in any way identical with the latter, as has been
the case with Sasanian Pahlavi since the end of the 3d century. It had,
no doubt, a similar origin; but there are nevertheless differences observ
able not only in the use of words, but also in the forms; the most note
worthy of these deviations, both from the Sasanian Pahlavi and from that
of the books, I shall now proceed to point out.
a) Nouns. The nouns in ft man = fi, which are so frequent
in the Sasanian Pahlavi and in the books, are much more rare in the
Chaldaco-Pahlavi; thus we have yadd instead of rty> yadman = y<) ,
nagarin instead of </.>) ragalman = &*) , and bari instead of
rtli barman = ju; but the termination man is preserved in zanman
= ft} J = y 'this', and also occurs in qadmatman and panman
which have not been found in Sasanian Pahlavi and the books. The plural
is formed both in in and dn, whilst in S. P. and the MSS. only the form
in dn is used; e. g. mdlkin, S. P. J^J^fO malkdn; khshatardarin, S. P.
shataldaldn; and nagarin, 'feet"; also rabdn and barbitdn. The idhd
fat seems to be wanting in the same cases as in S. P. ; but the i in bari
85
might be explained as such, if we did not find the phrase bart le-bari
for 'grandson', in the Chaldaeo- version of the short tri-lingual inscription
of Naksh-i Rajab (see Flandin, Voy. en Perse, vol. 4. pi. 190), where the
first ( would be superfluous as an idhdfat. Somewhat remarkable is the
insertion of t after the first part of a compound noun, e. g. ptihri-puhar,
'the son of the son', i. e. grandson, and Shahipuhar, Shahpuhr =
Shapiir; here it is comparable with the i in the first part of compound
Hebrew and Phenician names, e. g. plTsbo, *l.U?^N, D'i:,sy, byyT\
'Hannibal'. The final i of S. P., and the corresponding ) u of the later
coins and in the MSS. seem to be almost entirely wanting; thus we have
bag instead of bagi, Shahipuhar instead of Shahpuhri, Pdpak instead
of Pdpaki, and shihar instead of chitri; in karzdvant and shiti the
final i forms probably part of the termination itself; bari and drqi appear
to be exceptions.
b) Pronouns. These differ but little; in Ch. P. we have Ian, 'to
us, by us, we', instead of rty = y lanman (roman). As a demon
strative we find hii, hub, hup (Heb. Kin), instead of \J in S. P., which
latter is, however, also used in Ch. P.; hH is probably identical with
)9 of the books, which is generally read gho, or ghan; dnU is also
used in the same sense. The pronomina suffixa joined to particles, seem
to be entirely wanting in Ch. P.; we cannot therefore decide whether
Semitic, or Iranian, pronominal suffixes were used; dpan in S. is simply
expressed by Ian, and the suffix in ddinan is omitted along with the
particle ; no traces of forms like dpam and dpash, have been yet discovered.
The few pronouns which have been found, are all Semitic, just as in S.
c) V e r b s. In these more differences are observable than in the
other parts of speech. The termination un, un, which is added to all the
Semitic verbs in S. P. and the MSS., is wanting throughout; thus, we
find yehut instead of U2S"? yahvun, haqdimut instead of p^S^
hanakhtun, ramit instead of ij^'O/ ramitun, and shadit instead of
(("^JH shaditun; we have also havint and havindi instead of rtl^
human. All the Semitic verbs in Ch. , except kadab {katab) and shadiu
86
(3d pers. plur.) , have the termination t, d, or di, which Is entirely wanting
in the Sasanian version of the Hajiabad inscription, and only optionally
used in the later inscriptions. There are some slight differences to be
observed in the lenses in which the verbs are taken from the Semitic
languages; in S. P. and the MSS. )W)^ yekavim&n, the imperfect of
Pael of the root dp 'to stand', is used for the Iranian std, (jiiLcJ:
while in Ch. P. we find only the perfect of the Hifil, haqdimu.
d) Prepositions and particles. Instead of S. 12 fih we find
Ch. kal = bv> both are probably identical, but the Ch. represents by k
a harsher pronunciation of the original V The preposition le (without
suffixes) = Heb. Chald b, seems to have been of pretty frequent use in
Ch., as a sign of the accusative (HaJ. lin. 7. 14.), whilst it is not used in
S. in the same cases; it is also once used in connection with a verbal
form (Haj. Ch. lin. 8.), and once with an infinitive (lin. 7.), at it is also
in S. lin. 7. There is patan, or perhaps pavin, as the characters may
also be read, for S. pavan; qadmatman for S. lUini , 'before'; dk for
S. hat; hip for S. dyu; while btsh is something peculiar, as it may be
ihe preposition be = 3 with a suffix (see pag. 57).
e) In the use of words there also exist, of course, some differences,
but they are by no means great. In S., as well as in Ch., both Semitic
and Iranian words are freely used. We find Iranian words in S. represented
by other Iranian words in Ch.; as puhri-puhar , 'grandson', for S. napi:
vim, 'cave', for S. dikt ; and aupdasht, 'ordered', for S. parmdt.
Sometimes an Iranian word in S. is represented by a Semitic word in Ch. ;
thus wc find dlahd, 'divine being', for S. bagi; and banit, 'constructed ',*
for S. chiti. And sometimes a Semitic word in S. is represented by
another Semitic word in Ch. ; thus hararyd, 'an arrow', occurs for S.
hatyd; and qadmatman, 'before', for S. Mini. But the bulk of the
words seem to be identical in Ch. and S.
From these observations we are justified in drawing the inference,
that the Sasanian-Pahlavi and Chaldaeo- Pahlavi are two very closely allied
dialects, which can have had, on the whole, but one origin. Both contain
87
Iranian as well as Semitic elements, but the latter far outweigh the former;
thus we find, in the S. version of the Hajiabad inscription, about threefourths, and in the Ch. version four-fifths, of the words are of Semitic
origin. This result makes the Iranian character of Pahlavi, at the very
outset, exceedingly doubtful; but notwithstanding the great preponderance
of Semitic words, this character might nevertheless be granted to it, if it
could be shown that its grammar, and specially those parts of speech
which determine the character of languages (such as pronouns, or case
signs) were of Iranian origin.
As the whole question about the character of the language, depends
upon its grammar, I shall proceed to discuss briefly all the points which
bear upon it; using, of course, indiscriminately the two inscriptional lan
guages, as well as that of the MSS., but laying stress principally on the
first two, as the last has been gradually undergoing a change from a
Semetico- Iranian into a purely Iranian language.
a) Declension of nouns.
There is no distinction of genders, as there is in Zand, old -Persian
and the Semitic languages; in this respect the Pahlavi of the 3d century
was already reduced to the same state in which we find the Armenian in
the oldest documents. The dual number of the older Iranian and the
Semitic languages has also entirely disappeard.
To express the plural, the termination dn is alone used in the Sa.sanian Pahlavi; but in the Chaldaeo-Pahlavi in is used as well as dn. In
the MSS. we find dn nearly everywhere, though the termination ihd has
occasionally crept in, as in Bnndeh. 19, 1. we find *0ufi)i5 k&pihd, 'moun
tains', but in 18, 14. we have dn first added, forming Ji^yi^t)
kUpdnihd; also in the Pahl.-Paz. Gl. 3, 3. we have *00)'-v* mivehd, 'fruits',
and 4, 7. <*ooV tnrihd, 'vegetables'. This termination ihd is no doubt
identical with the modern Persian hd, and its frequent occurence in the
headings to the chapters of the Pahl.-Paz. Gl., is owing to their being
really modern Persian written in Pahlavi characters, and therefore proving
88
nothing as to the termination in Sasanian Pahlavi. In the MSS. we find

the termination <S, which is chiefly confined to animate objects in modern
Persian, used also for all other nouns, as in )yvyo shanat&nu, 'years'.
This plural termination dn is generally explained as a remnant of
the old-Persian and Zand genetive plural termination anam; but this deri
vation, though at first sight it seems probable, is open to objections.
Firstly, the proper termination of the genetive plural, in the old Iranian
languages, is not anam, but dm; anam being only used with nouns
whose crude forms end in a, or d. Secondly, a final m in the ancient
languages, is generally not changed to n in modern Persian; against this
assertion, the defenders of the current explanation would, no doubt, ad
duce the enclitic particle shdm eshdm in old -Persian, and identify it
with the modern Persian ^jLi shdn which has the same meaning; but
this identification is merely illusory, as the dn in shdn, is only the ordinary
plural sign added to the singular jf 'he, she, it'. As no sound reasons
can be given for an Iranian derivation of the plural termination dn, I do
not hesitate to trace it to a Semitic source. In the Assyrian, the emphatic
plural actually ends in dn, or with the case signs, in dim = )yo, dni and
dna, (see M6nant, Grammaire assyrienne, pag. 60 61); in Chaldee
the pi. of the fern, is also dn; we also find it in Ethiopic, where it is
used for the formation of the plural of adjectives and participles (see
Dillmann, Grammatik der athiopischen Sprache, pag. 230). The termina
tion in of the Chaldaeo-Pahlavi is used in Chaldee and Syriac as the
characteristic of the plural.
The cases of the nouns are not expressed by any terminations; those
which existed in old-Persian and Zand, have entirely disappeared in Pah
lavi, and even in the inscriptions of the 3d century, there is not the
slightest trace of them. This would be very remarkable if we considered
Pahlavi as an Iranian language, for even the Armenian has preserved
several case terminations, and in English some traces of them exist. There
are two vowels found at the end of nouns, viz. i in the Sasanian Pahlavi,
and u in the later Sasanian and MSS., which might be taken for case
endings; but it would be hardly possible to trace them to any Iranian
89
language, whereas they can be explained from the Semitic languages, just
as simply as the plural in &n.
The final i is nothing but the Semitic
vowel *', I, expressing the genitive case, or connection of one noun with
another.
It occurs in Hebrew, Phenician, Arabic and Assyrian, but only
in Arabic is the use of this i (in if no article precedes) strictly defined ;

it is there only used when the noun is preceded by another, on which
it depends, or by a preposition; it is thus the proper genitive case, and
also the case governed by prepositions.
In Hebrew i is occasionally used
as a connecting vowel in old passages, as well as in poetical ones. It con

nects: a) one noun with another, without any intervening preposition,
e. g. Deut. 33, 16 rup yytff jftni 'and the pleasure of him who dwells
in the thorny* bush',* Gen. 31,' 39 D1?^
t:it TOMI
;. ; Di' TDM
: *. : 'what was stolen
by day and what was stolen at night', Is. 1, 21 B5t?D T1$6d 'full of
justice'; b) also with an intervening preposition e.g. Is. 22, 16 pfjDD nj5pn
'excavating in the rock', Gen. 49, 11 }Bj& 'TDtf 'tying to the vine'; c) the
components of compound proper names, see pag. 85; d) and is added
to some prepositions, such as t63 'without', TjViT 'except'. In Phejiician
the connective t is not unfrequent in proper names, as in Hann-i-bal,
Idd-i-bal and In-i-bal; whether it was also used in appellatives, cannot
be ascertained, as in Phenician writing final vowels are not expressed by
a separate character, (see more on the subject in Schroder, Die Phonizische Sprache, pag. 177179).
In Assyrian, i is frequently added at the
end of a noun, and was originally intended for expressing the genitive
case, just as in Arabic; but this rule was not strictly observed, even in
the inscriptions of Nineveh, as the i could occasionally interchange with w,
which was originally the sign of the nominative, or with a which was
intended for the accusative; thus we find frequently sar Babilu, 'king of
Babylon', instead of sar Babili ').
As regards the final ) u, I have
1) Regarding the Assyrian case terminations, see M6nant, Grammaire assyrienne, pag. 5867; Oppert, Siemens de la grammaire assyrienne, 2d ed. pag.
104105; and J. Olshausen, Abhandlungen der Kunigl. Akademie der Wissenschaften zu Berlin, for 1864, pag. 485486.
m
90
Haug, Essay on Palilavl.
treated of it already in Ihe introduction to the Zand-Pahlavi glossary, pag.

XXIV XXVI. it \\a> originally the sign of the nominative, as in Arabic
and Assyrian (in Hebrew a connecting nowel like 1); it occurs in the
earliest Pahlavi writing, on the Abd-Zohar coins of the 4th century B. C.
In the course of time this u seems to have become, in Pahlavi, an indi
stinct vowel at the end of nouns, infinitives and participles, which was
either dropped in modern Persian, or represented by a short , or e, e. g.
1^)4, *<>S karda, or kardc, ;made\ It appears that the difference
between i and u was not clearly appreciated in Sasanian limes, for in the
inscriptions we find / employed generally in cases in which only ) u is
used in the later inscriptions and MSS.
A trace of this final vowel i, or u, seems still left in modern Persian,
in the idhdfat, which I unhesitatingly trace to it, and which is generally
not expressed in writing, but is sounded like c by Ihe Parsi priests in India,
who consider thai the only correct pronunciation. I am fully aware that
linguists are now accustomed to take this e, i, as a corruption of the Zand
relative ya, which is often syntactically used in the same manner as the
Persians employ the idhdfat. But this derivation is open to grave objec
tions; firstly, the idhdfat must, if it be the remnant of a relative pronoun,
be traced to the old -Persian, and not to Ihe Zand; now in old -Persian,
the relative is hya in the nominative singular, and tya in the other cases;
if therefore Ihe idhdfat were derived from it, we should expect to find
it in the form he, hi, or te, ti, but not in that of a short e, or i. Secondly,
if the derivation from the Zand ya were correct, we should have it in
the formic; for an initial y is not lost in Persian, but generally becomes
j; we also find that the initial sound of the interrogative ka has been
preserved in the modern Persian * ke, which has taken the place of
the ancient relative which has been lost altogether. Thirdly, if the idhdfat
be derived from the ancient Iranian relative, it seems impossible to ac
count for its almost total absence in the inscriptions of the third century
A. D., as in that case we might look, with some degree of certainty, for
a form like hi, or ti; for if the old-Persian Artakhshatra has undergone
only Ihe slight change to Artakhshatr, we might fully expect that the
HaiiR, Essay on Pahlavi.
91
relative would not be farther altered than to hi, or ti, in the inscriptions;
but no trace of such a relative can be discovered in them; the relative
employed in the inscriptions, is zi which is of Semitic origin, and in the
books, zi and miln (also Semitic).
Having shown the improbability of
Ihe derivation of the idhdfat from the Zand relative ya, for reasons which
I think conclusive, I shall briefly state my own opinion as to its origin. I
consider that it originated in the old Semitic termination i of the genitive
case, which was, in the course of time, used freely for all cases, and
especially when a noun was followed by another noun in the genitive
case, or by an adjective; in the third century A. D. the use of ', speci
ally as a sign of the genitive, appears to have been very rare; but the
Persians accustomed themselves to use it generally as a connecting vowel;
and as Pahlavi passed gradually into modern Persian, this vowel was
retained and its grammatical function fixed.
In the Pahlavi of the books,
i e, i is generally used before the genitive, though some prepositions,

such as min, uj yin and )y avu= Paz. 6i, are sometimes employed,
in the translations, to express the genitive case in Zand; if the genitive
precedes the noun, on which it depends, its relation is not expressed by
any particle, e. g. ntalkdn malkd, 'king of kings'.
The accusative case is not distinguished in the Pahlavi of hooks, ex
cept occasionally by Ihe postposition rdi (see the index, pag. 195 196);
in Chakl.-Pahl. h = Heb. b is sometimes used to denote this case.
The
dative is distinguished by the particle i) val, 01, Heb. Chald. bv_ (see index,
pag. 226); as this is read 6i by the Parsis, we often find )yn avu Z.
avi, Pa"z. 6i, substituted for it, hut no instance of such substitution has
been found in the inscriptions.
Instead of ij we find occasionally f&)
valman, ulmati (varman, see index, pag. 227), but this is a demonstrative
l'i mil. mi, and when used as a sign of the dative, it must be a misreading
for Jj; it must be the same with the demonstrative ja ghti (gltun, see
index, pag. 123) which we also find occasionally used as a sign of the
dative.
\a Ihe Sas.-Pahl. we lind 72 - if, and in Chald.-Pahl. kal, which
are only various orthographies for b]].-
The ablati\e case is distinguished
92
by the preposition = Heb. jo, and tlie locative by uj yin (which the
Parsis read dayen, see index, pag. 106107).
The adjective, when it follows its substantive, is connected there
with by means of the idhdfat; but in the Sasanian inscriptions no certain
traces of this can be discovered. This practice of joining an adjective to
its substantive, by means of a connective vowel, has its analogy in the
Assyrian, e. g. sarru rabu, 'the great king', not sar rdbu. Comparative
and superlative suffixes have not yet been discovered in the inscriptions;
in the MSS. they are )^ tar = Z. Sans, tara and )^> turn = Z. tcma,
Sans. tama. There are however instances, in which the comparison is
expressed, not by any suffix added to the adjective, but simply by the
preposilion fi min, just as in the Semitic languages, for instance Vend.
2, 37. (Sp.): ^rV>Y* 910 WW* -jMJ *% ff $ t>0*
1^*M>"0 t "*{yO IJOfl "O^ adinu Jam denman damik bard
sdtuninit khaduk saruishCitak min zak mas chigtin pcsh min zak
ychvuntu, 'then Jamshid made this earth burst asunder by one third
larger than this (was), that it was (larger) than this (was) before'. This
way of expressing the comparison is evidently not Iranian, but clearly
betrays a Semitic origin.
b) Pronouns.
In both versions of the Hajiabad inscription, the pronouns, without
exception, are Semitic, and agree with those in tbe MSS.; even the pronomina suffixa, in this inscription, are thoroughly Semitic (see pag. 51
52, with regard to dpan), whilst in the Sasanian inscriptions of the latter
end of the third century, they are already Iranian, just as in the books.
Personal pronouns. 1st pers. sing. S. and Ch. 97 U, P. i 'V
(to be read li, comp. y3 lij, and see the index, pag. 189190 and 196)
= Heb Chald. "6 Ho me'. 1" pers. pi. S. rtt) lanman, Ch. Ian, P. y
lanman, 'we' (see rdman in the index, pag. 198) = Chald. ]b 'to us'.
93
2d pers. sing. P. ^3 lak = Chald. ^ Ho thee'. 2d pers. pi. P. .ftyJ

lakdm = Chald. Di^, Heb. DD1? 'to you'. 3d pers. sing. S. rt/2 Hlman,
Ch. Aw, hUp, hub, P. f) illman (see varman in the index, pag. 227)
= Assyr. ^>N, 'he, she, it'; P. \y* dnu, probably identical with the
demonstrative dnu = Syr. ]lrn', P. )4
ghu (see gr/ian iu the index,
pag. 123) = Ch. hu, hup, Heb. Chald. RTl- 3d pers. pi. P. >()Oftfj
ulmanshdn 'they, those' (with the Iranian pi. sun", shdri). Regarding the
origin of the pronouns of the 1 and 2d persons, they are all Semitic
dative cases, formed by the addition of the pronominal suffixes to the
preposition t>; their application as nominatives may be easily accounted
for, by the fact that they are chiefly used in connection with past parti
ciples; this is evident from the inscriptional Pahlavi, comp. the Ch. version
of the Haj. inscr. lin. 5: dmat Ian zanman hararyd shadit, 'when this
arrow was shot by us', i e. when we shot this arrow, which would be
expressed in the Pahlavi of the MSS. by v^ntf)-5-^
^ I^V i^r Vi?
dmat lanman denmen tir shaditunt l); comp. also the S. version, lin. 11:
dkhar lanman parmdt (farmdt) 'afterwards it was ordered by us', i. c.
we ordered.
The termination rC = man, in rtw = tfy and
riil = (^j, is remarkable; it frequently occurs in nouns, but only in

words of Semitic origin, and its derivation will be discussed hereafter.
Besides the personal pronouns above mentioned, there is in Pahlavi
a set of pronouns which are joined to particles, especially to (y ap> a1"'
as they stand at the beginning of sentences they may be taken as equi
valent to the others. The suffixed pronouns in the Sasanian version of
the Haj. insc, are only Semitic; they are dpan, 'we', and ddinan, 'then
1) A striking analogy is offered by the modern Indian vernaculars, which

prefer a passive construction with the subject in the instrumental , instead of tho
nominative case, in all tenses formed from the past participles of transitive verbs ;
thus the phrase, 'what fault has he committed'? is expressed in Hindustani by usne kyd taksir hi hat ? in Maratht by tyd-ne kdy aparddh kcld dhe ? in Gujaratt
by ene sun gnndh kidho-che? all of which are literally, 'by him what fault is
committed ' ?
94
we' (see pag. 53). Fn the later Sasanian inscriptions as well as in l he

MSS. they are only Iranian; the complete set, with $y op, is as follows:
1" pers. sing. ^y apam = S. OQ-^J , pi. y*ty apmdn; 2d pcrs.
sing. ^sy apat, pi. yuîy aptdn; 3'1 pers. sing, -vjo* opask = S.
12.Q.SJ, p|. ywsy apshdn. The particle ap. lo which l8t am, man,
2d at, tdn, 3d ash, shdn are joined, is however Semitic (see pag. 51).
They are not confined to this particle, but are also joined to q>ju amat,
'when', <uu aigh, 'that, thus', fi meman, 'what', j(jj adin, 'then*,
\fi miJn, 'who', and a3 zl, 'which' (see ziam in the index, pag. 242);
also even to prepositions, as )jj pavan, 'in', which are all likewise of
Semitic origin. Sometimes they are joined to nouns and verbs, as is
generally the case in modern Persian, where they are not added to the
simple prepositions.
The personal pronouns, li, lak, ulman, lanman, iakom, ulmanshdn,
are also used as possessiva, without any change, and can be placed either
before, or after, the noun. This circumstance is a further proof that they
do not represent nominatives, but oblique cases; for if they were nom
inatives, their proper place would be only after the substantive, with (he
iclhdfat intervening, as in modern Persian. There appear however traces
of separate possessive pronouns. One instance is &>i Human = ll-human
'belonging lo me' i. e. mine (see ragoman ind. pag. 191 192); its
plural is YfJoy) Humanshdn ''ours'.
Demonstratives. S. and Gh. \S zak, P. y zak, ^ dak,
Ghald. ?fi; S. and Ch. rtij zanman, P. fiy (Unman, Ghald. pi, ]1, 8F\;
S rt)l illmem, P. $?) Ulman, Assyr. ul, Syr. ^tli; Ch. dnu, P. -t*yt
and , S; r. Jjî.
Relatives. P. ) man, Syr. âô; S. 9/ zi , P. ^3 zi (used
with suffixes), Heb. nj\ IT ')i Chald. ]i S. rfO , P. jf meman 'which,
of what kind', Assyr. mamman (see ind. pag. 153154).
1) ,-|t is properly the demonstrative pronoun in Hebrew , but it is sometime*
used in the sense of a relative, c. g. Job. 19, 19. Ps. 104, 8. and generally in the
form IT Ex. 15, 13. Ps. 9, 16. 10, 2. 32, 8. 62, 12.
95
Interrogatives. P. ) mfin; but Jjâ katfir and *^ katdm

are frequently used in this sense , Sans, katara and katama.
Reciprocals. S. etTlCî nafshman, P. )^(j4JJ, Heb. Chald.
i'Sy, P. y>yi khut, Pers. i>+; P. -J^)** khcsh, Pers. jL?+..
Indefinites. P. -u^ hand, Chald. tubs 'all, every one'; P.
tyfi mandUm, Chald. Ojnip 'something', for DJTTJD; -Jfj^-u aish, 'some
one', Heb. Wtti -unS zakdi, -uty \y zak-i zakdi, 'another', pi. ))**>
zakdnu, comp. Heb. I"1T !"IT 'the one the other' (Ex. 14, 20. Is. 6, 3);
iyt y zak and, 'as much', in which expression the second part is
Iranian (a corruption of avant). The other indefinite pronouns are all
Iranian: -ui^ôa katarjdi, 'any one', Z. katara + suff. jdi, chdi, which
generalizes; )ji bar, Z. haurva; QHyu harvisp, Z. haurva -{- vispa,
l^jpjyj^ harvispinu; qpiiyu harvist, )y^>iSyx> harvistinu, in which
two latter forms vist is only a corruption oivisp; -tuflpAig chikdmjdi,
'whatever1, = chi -j- fcdm -\-jdi, lit. 'whatever wish'; (}*> chdnach,
'whichever', Z. chatia, 'any one', -j- cfta which generalizes.
c) Numerals.
Cardinal numbers. The numerals from one to ten are all
Semitic, but from eleven upwards they are all Iranian, if written in words
and not with numerical symbols. I enumerate those of Semitic origin,
bolli in the form in which they are found in the MSS. and in that used
on the Sasanian coins.
1. .yfif khaduk, 'one', on the Sasanian coins ^^^ ') &&di =
uhadi, Heb. "TWi Chald. "in, Ethiop. akhadu (see index, pag. 49);
1) See B, Don, Melanges asiatiques, Tome III. pag. 441 442. He enum
erates and examines the different orthographies of the word on coins. } d being
often confonnded with % k, as we have already observed in the Sasanian inscrip
tions, it has been read aevak, but this is untenable; the traditional pronunciation
udttli contains an indication of its derivation.
96
2. )i)> Odin, 'two' S. pijp talin, Chald. nfl, pTFli 3. -u^)y fa<f,
'three', S. -ujplfp taltd, jpljp tdat, Chald. rhft; 4. -j^^jj arbtf,
'four', S. ShlSJ albd, tirbd, Chald. 10")N; 5. -^^^)* khomasyd,
'five', S. iJJJ.fjS' khomasd, Chald. Ntfcrii
6. -J*^>0 *ftoW, 'six',
S. û satd, Chald. Nfltf; 7. -Myo shabd, 'seven1, S.^h^l sAa&tf,

Chald. NJDIfS 8. HUi)P tomanyd, 'eight', S. ^,V tomand, )fa
temand, Chald. KJ5Fli 9. --o^ tas<S, 'nine', S. \C22^ tas/i<!, Chald.
nyttfn; 10. -^jJ-^ji* aaharyd, 'ten', S. ^m\) ashard, Chald. KTCJg.
The tens, hundreds and thousands are Iranian, and identical with those
in modern Persian, see (he glossary, pag. 20, and Mordtmann, 'Erklarung der Miinzen mil Pehlevi - Legenden' (Zeilschrift der D. Morg. Ges.
vol. VIII. Tafel III.)
The ordinal numbers are almost all of Iranian origin, and in most
cases identical with those in modern Persian. From the fourth upwards,
ihuy are formed by the addition of the termination *) urn to the cardinal
numbers, as in modern Persian. 'First' is expressed by -)^Jg) fartum,
Z. fratema, and by y>m}>) nazdest, Z. nazdishta, 'the nearest'; 'second'
by .i)qo which is pronounced dod by the Parsis, and also written Ay, but
which can only be identified with Chald. j^fi 'second' (see index, pag. 113),
and is accordingly to be pronounced tent; the Iranian equivalent is J^tfj
datigar; 'third' by 3j3ô43 satigar, Pers. JoX*; 'fourth' by -)o^
tasum and -Gyê chehdrum, Pers. p^-f*-; 'fifth' by )()) panchum,
Pers. |*-sUj. Besides um, the termination )y mu = ^j is also used
for the formation of ordinals, e. g. ))>)Sp panchvinu, 'the fiflh';
Distribrutives are formed by the addition of )yty kdnu, or a^ma
kdnak, Pers. ,j\.f, e. g. }*M)> do-kdnak, 'double', i. e. twin.
Multiplicatives are formed by the addition of û^ tdk, e. g.
ajiâ ^yj khaduk tdk, 'one-fold'. The numeral adverbs are identi
cal with those in Persian, being formed by the addition of X.
97
d) Verbs.
The verbs are partly Semitic and partly Iranian. In the glossary,
104 very common verb- are enumerated, which are all of Semitic origin,
and many of which we And in the inscriptions as well as in the books.
Some of these verbs appear with, and others without, the prefix ye, ya;
and as they are of the greatest importance for settling the true character
of the Pahlavi language, I shall examine into their forms more minutely
ttian might be expected in such an essay. First I shall point out those
verbs, occurring in the inscriptions, which are readily identified with those
ot the MSS.
In the Sasanian Pahlavi, the following Semitic verbs are found:
a) forms without the prefix 0, i, yc: ijpiX)) ramitun JJtfjv
'to throw', ^0)11 shaditwi JJ^^J 't() sn00t'' fit&fi1 hanakhMn
))$yy* 'to put', J2//2 vazMfi ))jV) Mo go', ttO^S* hatimtin )W#y
'lo complete (to fill)', p.)^2 vakhdun ))Q) Ho seize', yi>*)l dstun
D^j)ii 'to see', Ifr?!*? khazitun ))^3jj 'to see', kpIS*) sazitun
))^j3jo 'to go', and
)\ katab, 'to write' (not used in this form in
the books).
h) Forms with the prefix 9, a, ye, ya, which is now pro
nounced je, ja, by the Parsis, and is sometimes written -> ze, e. g. )yq>y
sektal&n (I. 40, 1.) which is however only a different orthography for
lrV}A yektalun (Glos. 17, 3; see index, pag. 132. 238). The following
forms, in the Sasanian Pahlavi, are readily identified with those of the
books: 122^9 yahvun f)jo 'to be, to exist', )2O?2^0 yckavimwi
W\}$ 'to be, to stand' (used as an auxiliary verb), {2"0$''? yakhmatfm fl^Kfe 't0 come'. $2j?">|? yektibfin ))}?}* 'to write', J2J0?
ychanun jjuj 'to speak'; of {2^220? yamashkhdn , 'to obtain', no
equivalent is known in the MSS.; and 4^92"J? yekarttun, Mo call', is
used withoul ? in the MSS., in the form )\$y^ .
but the Sasanian
98
reading is perhaps not correct, c) With the prefix lie, we find 1)^1
lekhadu, 'to seize'.
In the Chaldaeo - Pahlavi , there are the following Semitic verbs:
a) without the prefix ye: iCNpil haqdimu, 'to make stand, to place',
Hiftl of Dip which is not used in this form in S. ; bQi napal )yQ) 'to fall'
(see index, pag. 223, s. v. vaflunastan) , D"D kadab (= Ghald. 2Te)
))y^*4 yektibun, 'to write'; ma* shadit J)Ô'iJ0 shaditUn, 'to shoot' ;
rvo") ramit ))&y& ramittin, 'to throw'; rV03 banit, 'to build, construct',
used neither in S., nor in the books, Chald. W3. b) With the prefix
ye: 'ft*? yehOl ))yQ yahvUm, 'to be'; "HIDiO ydmxud, 'to make reach,
arrive', Hilil of NSO (see pag. 64). c) With the prefix le: Vtrb lekhadu,
'to seize', from iriN (see pag. 5657).
The Iranian verbs are not often used in the inscriptions, and only
in the form of the past participle. The following occur in S. : kalt, kaltl
(kart, kartl) (^ adS 'made'; chiti, 'constructed'; parmdt (farmM)
s^xyi 'ordered'; napashtt j^>04J) *&&^ 'written'. In Ch. there is
only one: dupadaaht, 'ordered' (see pag. 61).
Before discussing the forms of the Semitic verbs in Pahlavi, I
have to make some remarks on the auxiliary verb which is used in all
the Pahlavi dialects. In S. we tind rt2*P hdman, in Ch. pin havin
(hoviri), and in P. y* hitman, used in connection with the verbs; and
they all seem to be identical (see pag. 60). Their unusually frequent
occurrence in Pahlavi, gives us, at the very outset, a hint that they must
represent a very common word either in the Iranian, or in the Semitic
languages. As it is used as an auxiliary verb, and none like it is dis
coverable in the Iranian languages, we can only trace it to a Semitic
source ; and indeed the form p,~1 in Chaldaeo-Pahlavi, does not leave much
doubt that it is some form of the verb Kin, jooi 'to be'. JTl may be
pronounced havin, or hovin; in either case it is the plural masculine of
the present participle of Kin, which is in Ghald. pn, in Syr. ^.o<n haven;
ct2* human yo, which may perhaps be better read homen, is only
another pronunciation of this, m being identical with v, as is really the
99
case in Assyrian (see the index, pag. 193194); this also throws some
light on the termination , to be discussed hereafter. That the plural
hoven, homen, was employed as the standard form, instead of the singular,
is not surprising, as all the other verbal forms in Pahlavi, which are taken
from the Semitic languages, appear in the plural, with the terminations
un, Win. Another and stronger argument for the derivation of fiy from
;*] is the circumstance that both are used in the same way for the
formation of tenses and moods. In Chaldee and Syriac, the imperfect and
pluperfect are formed by the addition of NVl. or join, to the present par
ticiple and the perfect (the first tense of the Semitic languages), e. g.
*(ei ^SaLe 'he went', lit. he was going; |orn ^.f 'he had taken'. It
is also occasionally used to express the conjunctive and conditional (see
Hoffmann, Gram. Syr. pag. 336 337); and in modern Syriac it is
more especially used in conditional sentences (see Noldeke Gram, der
neusyrischen Sprache, pag. 299 301). Now in Pahlavi, y hUman,
(homen) is used exactly for the same purposes: a) for the formation of
a real perfect tense, as in 3Qrt1<& ?pi\ "$*> )?)} kartu Mmanam
= j! z&S 1 have made'; b) in conditional sentences, as in -u) 3 y(y
S^H*** *)rV **Y* -VJHHO W$" }*X> jJ>r^M wiyo

yy* ^)l -XJ)*OlP^l &)& &))*ii*M )y* hat le Id yahbunt humenai
....jindk rdmeshn deheshnyd . . . . harvest ahvu-i ast-hiimand avu
Airdn-vej fraj vazMneshnyd bud h&mendi, (Vend. 1, 34. Sp.) Ml I
had not created a place of pleasantness, the whole world endowed with
bodies would have gone forth to Iran-veJ'; comp. also the Hajiabad in
scriptions S. and Ch. lin. 910 (pag. 5960). It is to be observed that
p) is used in both clauses of the hypothetical sentences, just as jom
in modern Syriac. On this occassion I may also mention the word
?p?^l diti )^}u aitu, 'it is', which is of very frequent use, and readily
identified with the Ghald. ITK (in the biblical Chald. VVtf, in the Talmud
WTN) Syr. L, Hebr. W 'it is, exists'. Its negative is ^jy loit 'there
is not', Chald. r$, Syr, 2ul, Arab. J^.
100
Hang, Essay on P&hlavl.
After these preliminary remarks, I proceed to state my views re

garding the character of the Pahlavi verb. It is remarkable, at the very
outset, that the commonest verbs are all of Semitic origin, including those
expressing 'to go', 'to come', 'to be', 'to speak', 'to have', etc.; and this
circumstance would lead us to expect that the Semitic element may also
prevail over the Iranian, in the conjugation. This expectation is confirmed
by the fact that, in the Sasanian version of the Hajiabad inscription, all
verbal terminations which might indicate an Iranian character, are entirely
wanting. Moreover, it is from this inscription, as the oldest available
record, that we must start, in order to arrive at the real character of
the original Pahlavi conjugation.
All the Semitic verbs which arc found in this, as well as the other
inscriptions, and in the books, are easily recognized by the terminations
)) tin, S. yi and jj^j tttin, S. iftl thin, the 2 ti not being expressed
in writing in the latter termination in S. As those which end in ittin,
form a separate class, 1 take them first. They are all traceable to the
so-called n"^. or H"b verbs in Hebrew and Chaldee, which is very
remarkable. The list of verbs in the glossary contains the following which
are of this kind, and of which the Semitic equivalents can be determined
with certainty : ))^*J khavitun (traditionally anittin), Syr. *ol 'to know' ;
j^j->ji khazittin (trad, azittin) , Chald. NTH 'to see'; ))tfy$ karUtin,
Chald. iOi? 'to call'; M^J^-f mahittin, Chald. NTO 'to strike'; ))$}
manitiin, Chald. N30 'to count'; ))^jv ramittin, Chald. Na~l 'to throw';
U^CJ^-t) sharittin, Chald. &O!0 'to open'; ))^5^ zaritun, 'to cultivate,
to till', Heb. rnt 'to strew' ; of the following, the Semitic equivalents have
not been determined: ))^j)^> sarittin, 'to cohabit'; jj^j3ii sazittin,
to go'; ))^0(9 shamittin, 'to stitch'; jj^^jy shakittin, 'to take ar
rows to their aim', is probably miswritten for Jl^J^-^j shadittin, -Chald.
NTii'', as this is really used in Pahlavi books in the sense 'to shoot' (see
pag. 5253).' In the Sasanian version of the Hajiab5d inscription, ramitun
and shaditun belong to this class; and in the other inscriptions, khazitun
and sazitun (see pag. 97).
J0J
The remainder of the Semitic verbs in Pahlavi, whether they prefix

ye, or not, only add the termination tin to the root, e. g. ju*^ yeliabun,
Chald. DTP 'to give'. The following have the prefix ye, ya (see pag. 97):
)j|^ yekavimfin (trad, jaknimm) = poij?\ Chald. JV^jT 'to stand';
m^P yektibUn = Chald. JDPD] Ho write'; )y?j* yektelun, )yq>
zaktalun (jaktalGri) = Chald. JltojT 'to kill'; M^fj ydmtun = Chald.
jlBO1 (Afel) 'to arrive, to obtain'; $u yamliin, yamrun = Chald. p"10J
'to speak'; )))) yemancnun, yemalelun = Chald. p^ttj (Pael) Ho speak';
1)0-0 ?jokfiSanH, for yakhsantin (trad, ofasora) = Chald. piprr 'to have,
possess'; ))} ycmitun = Chald. pfTO] 'to kill'; )j>iij> yansigttn (trad.
joty3n) = Heb. pr&: for JU'BW 'to take, to seize' (see index, pag. 135
'36); ))jtQ yehevun, yahviin = Chald. pin;, 'to be'; ))^>0 ydtun,
HftHfJ yditun = Chald. prr (from NnK) 'to come'; ))^tM) yditiOn,
(irad. jdidgon) = Chald. prr for } (from Afel TTOjt) Ho bring';
')*M-Â yezbahun = Chald. prpv 'to sacrifice, worship'; ))*>J(p yeparhun
(trad, gaprhori) Ho wish, desire' = Chald. py*ie; Ho avenge, retaliate',
(comp. parhonatan , index, pag. 176).
All these verbs, in which s ye (read by. the Parsis, je.ja, za, or
.'/a, and even de, as we shall see hereafter) is prefixed, and un is added,
are easily recognized as third persons plural of the so-called imperfect
(second tense in the Semitic languages), as the reader will have already
noticed from the foregoing identifications. The termination of the 3d pers.
Pi. masc of the imperfect, in Chaldee, is un, and in the X"b verbs it is
on- It is also very remarkable that none of the Pahlavi verbs, which
can be traced to roots of the N"t> class, have the termination itun when
ye is prefixed, although they always have it when the prefix is not used;
comp. )jpo yehevun and ))^)1? ramitun, from N1H and KEH respectively.
Although the termination un does not offer any difficulty to the etymologist,
when used with the prefix ye, the case is different when this prefix is wanting,
r when the termination itun occurs instead of un. The latter suffix is joined
lf> all classes of Semitic verbs, except those in N',!? (see pag. 100). I enumerate
''ere, according to classes, some of the principal verbs to which it is joined, in
102
the unmodified form Qal: 1) Regular verbs with three strong consonants:
)yq>5 katrtin, >&2 'to remain'; JV^ tablUn, tabrUn, ~DF) 'to break';
)y<)V takr&n, takl&n, bi?PT 'to weigh'; ))^) pasktln, pCB 'to cut';
))ya khalkdn (trad, arkori) 'to give', pbr\i jrû khalmUn (trad, artnon)
'lo sleep', D^n; etc. 2) K"B = )))} alpUn (trad, arpon), ^N 'to learn';
)yw asr&n, *1DN 'to bind'; sometimes the initial N is represented by ),
as in )ji>) vazldn, *?;{< 'to go' (see index, pag. 230); )^f) vakhdun
(trad, vdgori), "iriN 'to take, seize'. 3) ''B1 ))yiQ yehabun (trad. ddbon),
3!T 'to give'; ))y^j yetibtin, aiv 'to sit' (this may be taken for the se
cond tense 3 sg. aFP< pi. pOFP).
4) J'B: $}) nafliln (trad, vaflon),
bQi 'to fall'; jyâ) natrtin (trad, uairon), 1BJ 'to guard'; âj naksun,
D23 'to kill'.
5) J?"B; the initial V is generally represented by ) u, f2, o
(see index, pag. 231): juyj vddun, "I3# 'to make', the 3 being dropped;
))^3) varik&n, p"]# 'to flee'. 6) 1?"]/: ))^^-u khatatun (trad. ao)
01311 'to sew'.
7) TIN )^0** sdfcJra, 'to go', tSlft' 'to turn away';
)yO*J UsMn (trad, rishon), V/t? 'to knead'; )p3^ kMn (trad, kadrori),
bv 'to measure'. 8) N"B with rO: )!*)*) apptin, HBN 'to cook'1).
Of the modified forms, the principal are Pael (intensive), Afel and
Shaphel (both causative). Pael : ))^)>*> khavitun, 'to know', Nin ; JJCO^C
khditun, 'to twist', t3?PI 'to sew'; )yVu khalelun (trad, alalon), ^1 'to
wash'; \yS zamardn (trad, zamlori), T3J 'to sing'; and with the prefix
ye: ))))u ycmalelUn (trad jamnori), Vpd 'to speak'; )Wty* yekavim&n
(trad, jaknimon 'to stand', D^j? for Dig- 2) Afel: t^jy-u ashkakhun,
1) For the N"^ class, see pag. 100. The modified forms of this class are
however enumerated here again, along with the same modifications of the other
classes, in order to set the Semitic character of the Pahlavi verb more clearly
before the reader.
2) Although there can hardly be any doubt that yehavimun is to be traced
to a Pael form, there is some difficulty as regards the meaning. The Pael CP
103
retftjt *to obtain'; |tÔT> anakhtun, 'to put', fTUN; JJA'Ô' hatimiln
(Irad. atimdri), OJVI from QOfl 'to complete' (see pag. 71) ; )m haimcnun,
|DV1 'to believe' (see ind. pag. 4748) ; ))$y* dit&n, Tty* 'to bring', from
Win; and with the prefix ye: )ytf}~\} y&itixtn, id.; ))ft3 yemittin-, 'to
kill', Way, ))^(3 ydtntQn, 'to come', >lp: (J1B0. Shafel: )rWo
shochriin. jyfijo sochrtin, 'to plunder, pillage', "lSJ?^1There are some instances of other modifications of the Semitic verbs,
besides those enumerated above. In tj&fj) 'to hear', which is tradi
tionally read vashmamon, I believed I recognized the Ithpeal, or Ithpael
(both passive-reflexive forms of Peal, the unmodified verb, and Pael, the
intensive form, respectively) of the root VQU? 'to hear'; the Semitic form
which underlies it, would be j/OFitfN, or ysnt?N from which the t was
dropped, and the initial N can be represented by ) (see index, pag. 228).
The verb. )jÔO) 'to eat> which 's traditionally read vashtamon, I have
explained as an Ishtafal (passive -reflexive form) of CV'C 'to eat'; the
original form DytflntfK being corrupted into Qytoit'N by dropping the first
t. and N being again represented by ).
Both verbs can, however, be
explained in another and, I think, more simple way, by means of the As

syrian, in which the Pael of J7C5P would be yushamma in the 3d, and
ushamma in the 1st pers. sing.; and the Shafel of CJ?D would be yushatam
and ushatam '). The Pahlavi verbs vashmamon and vashtamon would
thus correspond to the 3d pers. pi. of the aorists (imperfects), yushammun
hag, in Chaldee, a causative meaning, 'to make firm, to promise, to swear, to

preserve alive', while yekavimftn has never any of these meanings, but is merely
an equivalent of the Persian .ji>Ia*J 'to stand', and often used as an auxiliary
verb. As this Pael is however of very frequent and extensive use in Chaldee, it is
not surprising that the Persians, who spoke the Aramaic dialect which underlies
the Pahlavi, confounded it with the Qal Dip' 'he stands', which would have been
'he proper equivalent for the Persian istddan ; for we should expect yekiimiin,
instead of yekavimun.
1) See Oppert, l6meng de la grammaire assyrienne, 2<i ed. pag. 61. 69.
104
Ha up, Essay on Pahlavi.
and yushtammUn, when these have lost their initial y; this explanation
appears to me preferable to the former, as it offers no phonetic difficulty.
Some verbs are difficult to class with the others, and deserve some
special notice, as from the form in which they appear in Pahlavi, it cannot
be at once determined whether they have a prefix or not. These are
)y*3 dadrun, 'to bear, to lake'; )yopz> ddbhUn, 'to laugh'; J^JO
dazbamon, 'to wish, desire'; )jV* madammfoi, 'to wish, to ihiuk,
ponder'; |jf]j3 rapmamdn, 'to bring'. jyAi dadrUn must be traced
to Chald. N*H 'to carry' (see index, pag. 103); if the first letter A be da,
according to tradition, we could only explain it as the Chaldee relative
Hi "1, and the verb would thus correspond to <TTi 'who bears, or carries';
but this is a
generally be
be better to
like ydUun.
phrase and not a verbal form; and as the prefix A must

read ye, as is clearly proved from the inscriptions, it will
do so in this case, and read yadrfin which is then a form
\ytyiQ 'to laugh', cannot be explained in any way, if we
read it ddbhon, according to tradition; it can be derived from Chald. Tpn

'to laugh', which is frequently used in the imperfect of Pael *-]rv which
stands for TJTP, in the same way as C?jT does for D1j^ (comp. )W\^
yekavimfiri); I propose therefore to read yekhabkhtin = JtfT.rV for pnilT;
Hie substitution of b for v is not surprising, and the change of the final k
into kh need be no difficulty, as they sometimes interchange in the Semitic
languages (comp. Heb. "TO and ~DD). )tf\<Q 'to wish', cannot be traced
to any Semitic root, if we adhere to the traditional reading dazbamon;
I propose to read it yezbamCm, and trace it to a root D32J which appears
to be identical with K22J 'to wish". In )$$ madammun, the participial
prefix ma may perhaps be recognized, but I am not certain about it; this
verb must be derived from rTCH Mo think, imagine'. In )|fgjJ Iraditionally read rapmamon, we have probably an Assyrian oplative form,
with the prefix le; I read it lipammun = libammun (see index, pag. 193
194, see more about k further on).
Having examined all the Semitic verbs in Pahlavi, which can be of
any importance in deciding the question as to the form in which they
105
appear, I proceed to stale ray conclusions regarding the termination tin.

As the reader will have seen, it is used in various ways: a) with the
prefix ye; b) without it; c) preceded by it, forming itun; d) with the
prefixes ma and le. Regarding the forms with the prefix ye, there cannot
be the slightest doubt (as has been already remarked) that they are in
the 3d pers. pi. masc. of the second Semitic tense, the so-called imperfect,
aorist, or future, the termination of which 3d pers. pi. is tin, 6n, in the
Chaldee, Syriac and Mandaean dialects; they agree in almost every parti
cular with the respective Chaldee forms, as is evident from the instances
quoted above (pag. 101).
It is more difficult to determine, to which Semitic form we have tb
Irace the other verbs ending in tin, but without the prefix ye. The most
natural supposition is that they represent the 3d pers. pi. masc. of the first
Semitic tense, the so-called perfect, or preterit; but the circumstance that
its termination is generally ti in the Aramaic languages, and only rarely
<?n, is not very favorable to this opinion. As no other suitable tense, or
form, can be found, I think they must also be traced to the second tense
fine imperfect) with the omission of the prefix ye. It is true that such
an omission is unusual in the Semitic languages, but some instances of it
occur in the Assyrian (Oppert, Gram, assyr. preface pag. XX). Some
weight may also be attached to the fact, that the second tense, with the
prefixes, is exclusively used in the Assyrian versions of the Persian inscrip
tions (see the list of verbs in Oppert 1. c. pag. 4749), as well as in
the historical records of Babylon and Niniveh; no certain traces of the
first tense having been as yet discovered. A further proof in favor of the
opinion I have advanced, is afforded by the two verbs )Wtfy> dititin and
'J'Ô-'O ydttitin, 'to bring', the former of which is merely an abbrevia
tion of the latter, by the omission of the prefix ye; this is evident from
its termination being tin, and not ittin, for its root NHN 'to come', is of
the H"b class, which in Pahlavi take the termination tin only when they
have the prefix ye, but when without that prefix, they take the termina
tion tttin (see above, pag. 101).
106
Now arises the question, how are the forms in itdn to be explained?
I took them at first for the 2d pers. pi. masc. of the first tense, which in
Chaldee, ends in itun, itun QlTi^J, pTVJD); but I cannot uphold this
view, as it would be very strange, if the verbs in H"b were used in the
3d pers. pt. masc. of the second tense, when preceded by the prefix ye,
and in the 2d pers. pi. masc. of the first tense, when not preceded by it.
As we find these verbs in Chaldso- Pahlavi, ending only in it, without
the /*., e. g. shadit, ramit, banit, and construed like passive participles,
we may not be wrong, if we take them as such also in Sasanian Pahlavi.
Now. the past participles of the verbs t<"b, in the unmodified form in
Chaldee, end in i, e, in the masc. sing., and in yd in the fem. sing.,
which latter becomes yat in the status constructus, and itd in the status
emphaticus; in Syriac, the masc. sing, is i, the fem. sing, it in the stat.
constr., and itd in the stat. emph. ; in Assyrian, the masc. is u, the fem.
it, e. g. banit (see Op pert, Gram, assyr. pag. 87). Thus the ChaldseoPahlavi ramit, shadit, banit correspond exactly to the Syriac forms
J-io5 r'nitt, Lj-fc. sh'dit, :<j^> b'nit, which are feminines of the past
participles, in the status constructus, of the roots \ld*, \^t, , \Lz; in
Chaldee, the corresponding forms are irpT, rntBS rv32i where yat is used
instead of it. If we now proceed to explain the Pahlavi verbal forms
ending in itun (in Sasanian Pahlavi {(">? itn, itun, or itan) in the same
way, as we are fully justified in doing, the final syllable tin appears to
offer some difficulty; but this is solved by reference to Assyrian, in which
there is a plural termination un, used sometimes with participles, e. g.
Jinasp 'the captives' (Op pert, Gram, assyr. pag. 26). The verbal forms
in UHn, according to this investigation, are plurals of passive participles
in the feminine gender, of verbs of the N*^ class. That they are taken
from the Semitic languages in the plural form, is not surprising, as the
other verbal forms appear also in the plural.
In the same manner, the final un in J-fV^" madammun, can be
explained, if the prefix ma be taken as an indication of the participle, as
it may be; in lhaf case, however, madammun must be derived from a
root HOT of the n"b class, and ought to end in itun; but this difficulty
107
may be removed, by taking it as the plur. masc. wilh the loss of v before
Cm, as occurs in the 3d pers. pi. masc. of the second tense.
The explanation of the final wn in )]*)) libammuu {ntpammuri)
'to bring' (see index, pag. 193194) is simple enough.
The prefix I is
well known in Assyrian, as forming optatives wilh the terminations of the

second tense (see Opperl, Gramm. assyr. pag. 51 52); [ U occurs also
in Arabic to form imperatives of the 3d person, as in v_**\jJ Met him write',
(it is not to be confounded with J la before the emphatic mood ending
in anna); in the Chaldaic portions of the Old Testament, b is frequently
prefixed to Nin with the terminations of the second tense, as in Nir6 p'nbi
in the sense of an optative, precative, imperative, or simple future (see
Dan. 2,20.28.41.43. 3,18. etc.).
In the Chaldaeo-Pahlavi of the Hajiabad
inscription, there is also lyvb le-havind (see pag. 58).

From the preceding remarks, the reader will see that the Semitic
verbs in Pahlavi are partly passive participles, and partly 3d persons of
the second tense, but in either case always in the plural.
Now in this
shape, they were certainly not much adapted to the requirements of those
who used the language, as the persons have to be expressed in one way
or other.
In the Hajiabad inscription, the oldest record of the Sasanian
Pahlavi, in which verbs are found, they occur in the manner described,
without any suffix denoting the person; the only terminations observable
being {in and ttun which have been already described.
In the Chald&o-Pahlavi version of the same inscription, there is in
most cases a t, d, or di at the end of the Semitic verbs, which it will
be difficult to explain from the Semitic languages, except in ramit, shadlt,
banit (see pag. 106) and perhaps napalt. In the last, rbsi lin. 8, the t
cannot be the termination of the l8t pers. sing, of the first tense, which is
nfjw in Chaldee, as the first person is not used in the sentence; but ii
might be the 3d pers. sing. fern. n^BJ, or the status constructus of the
feminine participle of the active voice rr?B3; the latter interprelation is
preferable, as ramit, etc. clearly show that feminine participles were
really used in this dialect. The connection with "Win1?, which is the vcrbum
108
finitum, shows that it is a participle, as the verb nipi 'to be', is very fre
quently used, with the active participle, lo form present and past lenses,
for instance, rnil njri 'thou wast seeing'; the verbal form "nm1? cbsi
would be Nin1? *6?3 in Chaldee. Another participal form is 312 I'm. 11.
14. = Chald. 3rD 'writing'.
The other Semitic verbs in Chaldaso-Pahlavi, which have a final t,
or d, cannot be explained as Semitic participles, as regards their form;
we find, for instance, niO'Npn haqdimill QiaqdimM, lin. 12), mtDN"1
ydmzM and rfflT ychHt. niCNpn may be traced to the 3d pers. pi. of
the first tense, Heb. lO'pn. Chald. Wj?g; IITON1 may be traced to iBC\
the 3d pers. plur. of the so-called futurum apocopatum of the Afel of
N!2 'to come'; and nVT may be traced to 1!T. the 3d pers. sg. of the fut.
apoc. of Njn 'to be'; the final t, or d, must be an Iranian termination, in
these verbs, but that it was not originally wanted, is shown by haqdimu
occurring without it, in tho PSi-Killi inscription 26, 3. and also by VW
shadyQ in Haj. Ch. lin. 13. If we trace this termination to the Iranian
languages, it must be either the termination of the past participle, or that
of the 3d pers. sing, of the present, or imperfect tense. In Haj. Ch. lin. ?.
('the feet were placed in this cave'), the construction requires a past par. ticiple as haqdimitt stands in parallel with ramit; but in lin. 12, a 3d pers.
pi. of the conjunctive, or imperative, is wanted, and here the d in haqdimdd is' evidently the sign of a 3d pers. but is probably superfluous,
as it is wanting in the parallel word shadyd. In lin. 9, ych&t must be a
past participle; but in lin. 8, it is a 3d pers. sing., according to the context,
and so is ydmzM in lin. 14; the final t. on/, in these last two cases,
must therefore be the characteristic of the 3d pers. sing. Instead of t,
or rf, we sometimes find di = Zand H, as the characteristic of the 3d pers.
sing., e. g. havindi.
Now the addition of Iranian terminations to inflected Semitic verbs,
looks rather strange, but it is nevertheless a fact, and finds its complete
analogy and explanation in Assyrian, as will be shown hereafter. This
addition forms one of the characteristics of the Sasanian Pahlavi and occurs
throughout the MSS. and frequently in the inscriptions, except in the
II a up, Essay on Pah lav i.
109
Sasanian version of the Hajiabdd inscription. The reader will however

have learned, from the third section of this essay, that these terminations
are not always added, even in the later inscriptions. Thus, for instance,
they are never added to yahvtLn (yehevHn, N. Raj. 6. 11. 13. 15. P. K.
17, 5. 18, 2. N. Rust. 53. 58. 60); other instances of this omission are
ppW? yahmattn (N. Raj. 22. N. Rust. 28; but yahmatunt in N.
Raj. 21), ttj?r?P ycktibtin (N. Raj. 25), 23^2 vakhihm (P. K. 3, 5),
p/nSy) yekhsIrUn (P. K. 7, 5) and J2JO? yemanun (N. Raj. 18); to
the auxiliary verb ftl*? hdman (see pag. 98), the termination of the
3d pers. is never added, as we always find rt2SJ for the $y* humanad of the MSS. (N. Raj. 6. 19. P. K. 22, 1); but we find it with the
characteristic m of the 1st pers., forming 'Ortlty hiimanam = $)**
(S. Raj. 4. 11. 12. 13. 27. 28. 29. 31).
The Iranian terminations are thus seen to be entirely wanting in the
oldest of the known Sasanian inscriptions containing verbs, and were only
gradually and optionally used in the subsequent inscriptions of the third
century A. D.j these facts clearly indicate that these terminations did not
form part of the original Pahlavi, which Ardeshir Bdbegan made the offi
cial language of Persia. It is true that they are never wanting in the
MSS., as they have been handed down to us, and it is chiefly on this
account, that the original Pahlavi has been declared to have been an
Iranian language; but this opinion is no longer tenable, since we find
there was a period when these Iranian terminations were not used. Ac
cording to the foregoing investigation, the original slate of the verbal
conjugation in Pahlavi, seems to have been as follows: Semitic verbs were
used instead of Iranian ones, and represented, for the most part, the
3d pers. pi. masc. of the second tense, the so-called Assyrian aorist, which
tense prevailed over all others in the ancient languages of Babylon and
Niniveh; some verbs however (those traceable to roots of the so-called
n"1? and H"b classes) were used in the past participle pi. fern. These
forms were used, without regard to their grammatical meaning, to express
only the verbal idea. That the Iranians chose these forms, and no others,
may be explained by the supposition that they were most frequently used
110
1 1 a up, Essay on Pahlavi.
in that Aramaic dialect, from which Pahlavi arose. The persons of the,
verb were expressed by suffixes joined to a particle (generally dp = F]N),
which was placed at the beginning of the sentence; and for the expression
of tenses and moods, the auxiliary verb rtfiS* hitman - y was used
(see pag. 99). But this way of conjugating the verb, was soon found very
insufficient; and as the Persians began to read the Iranian equivalents fur
the Semitic words (see pag. 38), they found it convenient to add the
Iranian terminations; and hence the conjugation assumed an Iranian ap
pearance.
The Pahlavi of the MSS. distinguishes four moods, viz. indicative,
conjunctive, conditional and imperative. The indicative has a present tense,
a first preterit and a second preterit; the conjunctive has a present tense
and a preterit; and the conditional has two forms, one of which is a
preterit.
Indicative. The terminations of the present tense are like
those in modern Persian, viz. Ist sing, am = Z. dmi, pi. im = Z. opt.
aema; 2d sing. % ai = Z. ind. ahi, di, pi. it, ad = Z. opt. acta, ind.
ati; 3d sing, it, et = Z. opt. acta, pi. i) and = Z. ind. anti. Ex. -))(J)
vddunam, 'I make', y))Q) vddunai, ??))(*) vddunet; ))$) vddOnim,
ÔKf) vddtinlt, ^)))Qf) vddiinand. The first preterit is nothing but
the past participle1), which is used either with, or without, the final ) a,
or "> = A i in S. (comp. dsttindi): Ex. ^>)^J) vddunt, 'he made'; a
final d is also used instead of t (comp. N. Raj. 18. 19. 20. 21, see pag.
6970); when necessary, the persons are expressed by pronominal suf
fixes joined to jy &P> or to some other particle (see above): Ex. )**vO
^W dpmdn vddunt, 'we made' (comp. N. Raj. 20. 21. 22. 24, see
pag. 7071). The second preterit is formed by the auxiliary verb
yt human (see pag. 99), or )Wty yekavimiin, to which the termina
tions of the present tense are added; it is used both actively and passively:
Ex. tf))|^ ^>))P) vazlunt yekavimUnct , 'he has gone', $)*> )^>j^
1) I have shown this in my review of Spiegel's Pftrsi grammar, in the Gottinger Gelehrte Anzeigen of 1853, pag. 100 197.
HI
kartu humanam, 'I have made' (comp. 'OftlS* îP1'] fuHU humanam,
N. Raj., see pag. 7274). Instead of rtlS* human, ^92$* havitun,
(the past part. pi. fern., see pag. 106) seems to have been also used in
the inscriptions, thus in N. Rust. 2. we find U^*02î 9(~)^ kalti havitun,
which has probably a passive meaning, 'he was made'. ftyiQUy?
yekavimunt is also found, in N. Rust. 8, in connection with a past participle
^.ttQ-J; supplying fp for the missing letter we obtain 9(">22Q.<
"M2C?2|? nipishti yekavimUnt, 'he has written', or 'it has been written'.
A separate future tense is wanting; the present tense and the con
junctive being used to express it, as is the case in Zand and Vedic Sans
crit; and sometimes _uu = j( or -jum* hamdi, is prefixed to a verb
with a future meaning.
Conjunctive. The only terminations which occur arc 2d sing.
o^y esh, (~nj sh); 3d sing, tfy at, pi. 3yo and, Ju end, uj yen.
These are all remnants of the ancient Iranian conjugation , as shown by
the old-Persian and Zand ; j^y esh , ish is evidently the 2d sing. opt. mid.
in Z. aesha; dt is the 3d sing. conj. pres. act.; dnd the 3d pi. conj. pres.
act. donti = dnti; ind the 3d pi. opt. mid. yanta; and yen the 3d pi.
opt. act. ayen, yen.
Ex. -*{y))^f) vdduncsh,
H5))fJ vddvnyen, etc.
There is also a perfect of the conjunctive in use, which is formed by the

auxiliary verb yo human, or )W)î yekavimun, with the terminations
of the conjunctive, as ^y^*> humandt, etc. added to the past participle
of the verb.
Imperative. The 1" sing, ends in Ay* dni, just as in Zand, and
appears to be also used for the plural; the 2d sing, is merely the crude
form of the verb, as jwjj vddun; the 2d pi. ends in it, which must be
traced to the 2d pi. opt. aeta.
Conditional. This mood is formed by adding yy*, T^Y3 '
juij^y* humandi, without any personal terminations, to the past parti
ciple. In the Sasanian inscriptions also , rtf2$* human is used to express
this mood; see pag. 5960.
112
Participles. The present participle ends in dn = Z. ant; and

the past participle ends in )p tu, S. ?"> ti = Z. <a. The infinitive
is formed by the suffix ^ tana (probably for tani) = old-Pers. tanaiy,
modern Pers. (jj', ,ji>.
The forms ending in ))o
special notice; they are chiefly
ciple passive in andus, cndm}
but they are also used in the
eshnu, -jqj'O eshnyd, or eshnih, deserve

used in the sense of a Latin future parti
as )}Hi))fj\ vdduneshnu, 'it is to be done";
sense of a 3d pers. of the imperative, or
optative, e.g. jy^jJjj^Ji setdyeshnih, 'let him praise' (Vend. 19, 73.),
and likewise abstract nouns, e. g. ))*OlH gubeshnu, 'speaking, speech'.
The origin of these terminations, which are applied equally to Semitic
and Iranian verbs, is difficult to ascertain; see my remarks on them in
the Zand-Pahl.-Gloss. pag. XXVIII.
The causative is formed by adding the termination in to the crude
forms; this is probably traceable to a nominal suffix ayana derived from
the old causal in aya.
,
The passive voice is formed like the 2d preterit, by means of the
auxiliary verbs y>* hfiman and )))/)* yekaviman, and can hardly be
distinguished from the active; this is not to be wondered at, as the es
sential part of both preterits is the past participle (see above, pag. 110).
e) Remarks on some suffixes.

There are some suffixes in Pahlavi which deserve special notice, as
they appear to be of Semitic origin.
1. man, S. ft (see pag. 4445). This suffix is only found at
the end of Semitic ,words of various classes, such as nouns, pronouns,
verbs and adverbs. Its origin cannot therefore be always the same. In
the adverbs jV^ tamman, S. ft'Ofi 'there', and ?>) letamman,
'here1, it clearly corresponds to the syllable mdn in Chaldee, as we re
cognize if<p, without any change in JSPI tammdn, 'there', \&rb letammdn, 'thither'. Its occurrence in the auxiliary verb yo human, S. ft2&,
113
has been already explained (pag. 98) ; it is there a contraction of vain, and
human stands for an original hdvain. But it is most frequently found al the
end of nouns, especially those which signify parts of the body, e. g. )ifo3p
rocshman, 'head'; tf^XJ shdrman, 'hair': ftf amman, 'eye'; &)*>
anapman, jQf* anamman (FpfcO 'face'; ]f)g) pumman, 'mouth'; yo
yadman, 'hand' ; jg)^g}A> aojtapman, 'finger'; ^5) ragalman, 'foot';
j)j3 lebabman, 'heart'; wfeyS gardjadman, 'belly'; etc. Two of these
words occur in both versions of the Hajiabad inscription, viz. tf?S J = S. ct)>)
lagalman and Ch. p*UJ nagarin, and jmj = S. riÔ yadman and Cli.
NT yadd. It is remarkable that S. rt/>) lagalman should be rendered
by Ch. p:n = p:n, which is evidently a plural form; but the suffix
man can also be explained, without difficulty, as a plural termination,
van, of the Chaldee, m and v always interchanging in Assyrian (see index,
pag. 193194); for Chaldee nouns whose singular ends in ut, stat. absol.
u, form their plural stat. absol. in vdn, e. g. FVD^B 'empire', stat. absol.
ir^D pi. rote malkvdn. This termination vd>i, which clearly presupposes
a singular in u, is however not confined to feminine abstract nouns in tit,
but is also used as an optional plural form of other nouns, thus we have
-TO 'a river', pi. pSTJ and )nrn naharvdn; ^QTN 'a knife', pi. J^TN and
|V?OW izmalvdn; DID 'a horse', pi. j'DlD and jJDID susvdn; n 'a sign,
miracle', pi. JVIN and jlflN atvdn; etc. Many of the nouns which take
the suffix j* man, are the names of such parts of the body as exist in
a duality, or plurality, such as the hands, feet, eyes, hair and nose (the
two nostrils, comp. Heb. O'DN); some however are only single, such as
the head and mouth; while another class of these nouns can be either
singular or plural, such as u barman, 'son', jVjj bartman , 'daughter',
I-Efj^l ncshman, 'wife', j6q*\> Mdtman, 'sister'; but the use of the
plural of these words can be easily accounted for, as it is customary to
speak of family relationships in a collective form, such as sons, daughters,
sisters and (where polygamy is practised) wives. It is more difficult to
account for the plural form of some other words, such as )Jfo&) napshman, 'self, himself. In such cases the old termination vdn was perhaps
P
114
confounded with the suffix dn, which forms abstract and concrete nouns
in Chaldee. In the pronouns fit and tf?) , man is probably also traceable
to a plural termination, as they may stand for denvdn and ulvdn, which
presuppose singulars like denut and ulut; the form, sing. masc. ullu, fem.
ulldt, 'that one', occurs in Assyrian. The preposition fi^y levatman,
'with', was originally an abstract noun r\f>, from N$ 'to join', and may
have been used in the plural, as is the case with several prepositions
which were originally nouns, e. g. Chald. D"1j? 'before', in ]i2,'?~i?. 'before
you', where 'DT^. is in the status constructus pi. m.; Chald. VQ, '"lTIS
'after' (comp. Heb. nnN from 1PIN); etc.
In ,y lanman, 'we, ours',
man appears to stand for y human, yo being omitted from lanhuman, 'belonging to us', i. e. 'ours', Chald. pin ]b, or jin ]b; in y)
li-uman (trad, ragdman) 'mine', we have a similar form, almost unaltered.
The results of this investigation are that man is traceable: a) to
a suffix dn preceded by a radical m which is doubled, as in jV !
b) to the Chaldee plural termination vdn, or the nominal termination &n\
c) to the part. act. pi. masc. fiy human, Iwman = Syr. hovcn 'being,
existing, belonging'. The use of plural terminations is not surprising, as
verbal forms were also received into Pahlavi in the plural ; these termina
tions had, for the most part, lost their meaning, when the so-called HuzvSresh was formed.
2. j(j yd, or ih.
This suffix, which has not been discovered in
the inscriptions, is found at the end of Iranian as well as Semitic words,

and does not appear to have always had the same origin. In Semitic words,
it is sometimes only a variant of the -*> a, in which so many Semitic
words end in Pahlavi, and which is the termination of the status emphaticus in the singular; thus ^3joi represents only N"]tJO 'flesh', and stands
for _0.J3i besrd, as is evident from Ibn Muqaffa's quotation (see pag. 38).
Now the question arises, is -^j only an orthographical variety of -, or
was it originally a different termination, the proper meaning of which is
lost? I think the latter must be the case, for that j|y was really pro
nounced yd, is clearly proved by the word -j(yG meyd, 'water', whicli
Flau?, Essay on Pahlavi.
J j5
could not be explained if read in any other way. It is, in my opinion,

the status emphaticus of the plural, as Chald. NObn 'the kings', from
tcbo 'the king'. In some of the words which have this termination . it
can be easily explained ai a plural form, e. g. -^.Wj shemayd, or
j^yw shemayyd (trad, shamhd) = NJD2? 'heaven', which is always used
in the plural; also in -"()))* hunayd, for hudnayyd = *M*!W 'ears', in
jq menayd, mdayd (trad, modd) = NVD 'words, speech', and in
other words, the plural form can be easily accounted for, as these terms
are perhaps more frequently used in the plural than in the singular. But
there are some words with this termination, which are essentially singular
io their meaning, such as -j^Jflwj shcmsyd = Ntfcttf 'the sun', ~\y^
kamryd, 'the moon' (which is unknown in Chaldee, but exists in I he Arabic
>*), and these must stand for shemsd and kamrd; the plural form
being simply misapplied, as we have seen is sometimes the case with the
termination man. It is more difficult to explain -^ , when it is added
lo Iranian, or Semitic words, to form abstract nouns, as in -j^jj^
'knowledge, wisdom', which is read ddndgi, from ddndk, 'wise'; here
jy is best identified with the modern Persian abstract suffix i. In the
Sasanian inscriptions, some abstract nouns in 9 i actually occur, as
?2â2^f>^C^. , olfmS'f^Q. pdtakhshatri = Û^b, but
none in yd; whether ?& In, in 95'^))>(^ tagaldhi, 'edict, order',
be identical, is doubtful. In ^JjuijîJ ashbdryd, or ^Suû asbdrya,
assisting, assistance', -^j can be easily explained as the termination of a
Semilic infinitive, which is an abstract noun; for yd is really used, in the
Mandacan dialect, to form the infinitives of the modified verbs, and to such
a form (the Afel of ~QD), asbaryd is to be traced (see the index, pag. 55,
s. v. aiabdri). With regard to the question whether this suffix -^ can
be traced to an Aryan, or to a Semitic source, when used for forming
abstract nouns, it must be. remarked that there is no abstract suflix yd,
either in Sanscrit, or Zand, and it is therefore not safe to trace it lo an
Aryan origin: but it is probably the Semitic infinitive termination yd which
116
has been just described. Alongside this termination there must also have
been a form in i, or 6; this we find to be the case in the Chaldaic dialects
of the Talmud and the Targums, where there are infinitives (abstract nouns)
in c, as 'J/VD 'to help, helping', T11JN anukhe, 'to place, placing'; and
such forms have been preserved in modern Syriac (see Noeldeke, Gram,
der neusyr. Sprache, pag. 214).
3. a(xj used chiefly for the formation of adverbs from nouns. This
suffix is generally read Hid, and explained as an old Zand instrumental
of nouns ending in anh; but this is quite illusory, and cannot be ac
counted for in any reasonable way. It is probably of Semitic origin, and
may be identical with the Assyrian termination ish, which forms adverbs
from nouns (see Zand-Pahl. Gl. pag. XXVII), and with the Syriac termina
tion 6U (for dish), used for the same purpose (see the index, pag. 53).
I propose reading it yish, yesh, comp. Heb. B^ 'it is, exists'; it is true,
this word occurs, in Pahlavi in its Ghaldee form eeyi ait, but the original
sh may have been preserved, when the word was used as a termination.
Words formed with this suffix, such as o^ya-u^ and j^j/ya^â)) .
may be thus analysed: ddndk-yesh, 'being wise, or as a wise man', i. e.
'wisely'; and vandskdr - yesh , 'being a sinner, or as a sinner', i. e.
'sinfully'.
4. y^. ))o, 8^n s^nu (shni). This suffix, which has been already
mentioned (pag. 112), cannot be explained from any Semitic, or Aryan
language. It is probably of Turanian origin . as it is found in the second
class of the Achaemenian cuneiform inscriptions (see the Zand-Pahl. Gl.
pag. XXVIII). It is principally used for forming abstract nouns, and seems
to be still preserved in the modern Persian termination ish.
5. $y* humand is a suffix used to form adjectives, and is still
preserved in modern Persian, e. g. iXaxjJ , although it is generally there
shortened to mcuid (for -Urn and). It is usually traced to the Aryan suffix
mant which, when added to substantives, gives the same adjectival meaning
as hfimand; but this derivation does not explain the initial yo hu. I take
it, unhesitatingly, as identical with the auxiliary verb y* hitman +
11a ug, Essay on Pahlavl.
1 17
parlicipal suffix A d, and this, as we have seen, is of Semilic origin

(see pag. 98).
6. a ak, a ik, y uk. This final a is found at the end of many
words, and is represented in Persian by 8 h, if preceded by a short vowel,
as in si>L> mddah = ^y&G mdtak, or is omitted when preceded by a
long vowel, as in Lifo ddnd = *)*)& ddndk. The Parsis do not pro
nounce the k, and consider it superfluous. It is sometimes of Aryan, and
sometimes of Semitic origin. When preceded by short a. and represented
by s in modern Persian, it is the oid Aryan suffix ka; this is clear from
a3h sJOj = old-Pers. bandaka, 'servant' ; but when there is neither
k in the ancient, nor s in modern Persian, the final a is of Semilic origin,
e.g. A.)J.ug) Pdrsik = .-^b = old-Pers. Pdrsd, 'a Persian'; here it is
the guttural which is so frequent in Assyrian words, as a final after vowels,
see the Zand-Pahl. Gl. pag. XXVII. The final ik often corresponds to the
termination i, or ai, in the Semitic languages, by which nomina gcntilicia
are formed, e. g. Heb. .TJ*! 'a Persian', ^K"]^ 'an Israelite', 'iny 'an
Arab'; Assyr. Pdrsai, Chald. ,p"10 or 1D*]D 'a Persian'. As the form
i5jb is identical with these Semitic expressions, but not with the oldPersian Pdrsa, the Semitic origin of the * is clear enough. The so-called
s"cVa.j ^b c, which is found in Pahlavi and modern Persian, is probably
identical with it.
f) Particles.
The most common particles are of Semitic origin. In the Sasanian
inscriptions, Iranian particles are very rare, only one certain instance
having been noticed, viz. OyilOi (Haj. S. 10) = ^jv^ 'outside, out,
forth'; a second instance may be <2>?^ (N. Raj. 22) = &+=> 'how',
but this reading is less certain. In the scanty fragments of the ChaldaeoPahlavi, no trace of an Iranian particle has been found.
1
Adverbs.
In the inscriptions are the following: S rfOfr
tamman, Ch. id., 'Ihere' = fiff, Chald. |BFi; S. p}l ddin, Ch. id..
118
'then' == ))Qii, Cliald. p/W (see ind. pag. 90); S. l^Sl akhar, 'after,
afterwards' = iJ(y, Heb. Assyr. IflN; S. fpX)i dmat, Ch. id., 'when,
as' = >, Mandaean nNOj; (see ind. pag. 47); S. $m &fl/a, Ch. *02, N~C?
'out, out of1 = -mu bard, Chald. NT3, 103^; S. ?p2> /to, 'before' =
j)>y, Chald. y$b 'before the eyes'; Ch. pnlp 'before' = Chald. ao"p_
(before suffixes); S. ^/ Id, Ch. id., 'not' = _u), Chald. N1?; S. 2?^J ,
Ch. rpn (for *pn) 'dont' = Assyr. 'N (see pag. 6263); S. Q.^ dp =
zy , Chald. *)N , to which the pronominal suffixes are joined, see pag. 51 52.
fn the MSS. , there are the following adverbs of Semitic origin, besides
those already mentioned: <?) letamman. 'here', Chald. }ErYj>; mTu*
laid, 'upwards', Chald. vhvh; myai Idkhvdr (trad, rdndr and rakhdr)
'back, away', Chald. Tfn$6; ^/>uy aemat (trad, admat) 'how, when', Syr.
Jbc% 'when'?; fo$ admandin, 'in this manner' (see ind. pag. 4546);
Vy)C( adtidunak. 'in this manner '(see ind. pag. 49); ))^ km, 'now', Chald.
j^3; iji al, 'dont', Heb. ^N (not found in Chaldee). There were origi
nally very few Iranian adverbs ; one was probably ))OC 'how1, which is tra
ditionally pronounced chasdn, but is better read chig&n; ))^y aitUn,
'thus, now', is identical with ^jjiM, but its Iranian origin is doubtful
(see index, pag. 50).
2. Prepositions. In the inscriptions are the following: S. ) le,
'to, in order to" (Haj. S. 7), in Ch. the sign of the ace. (see pag. 57),
Chald. b; S. 72 HI, vol, Ch. kal = 2>), )) 'to, for'. Chald. bv_ (see ind.
pag. 226); S. 'OyO madam = $ -on'; S. IC pavan = ))g) 'in1,
Ch. patan, or pavin (see ind. pag. 180): S. VQ min = 'from', Chald.
}fi, Ch. appears to have 3 'in', in btsh (Haj. Ch. 7). In the MSS. there
are the following additional prepositions: -u bard, 'without', Chald. fcCIS
(see adverbs); oj yin (trad, doyen) 'in', comp. Assyr. in; ^^>y levatman, 'with', Cliald. HI*?; S) vad, 'till, until', Chald. "IJ? (see ind. pag.
222223): )$y\ bdlar, 'after', Chald. "102- One preposition of Iranian
119
origin is ^ju javit (Z. yftta), Pers. i\zL 'except'; and -ut) rdi is a post
position, see ind. pag. 195 196.
3. Conjunctions. In the inscriptions are the following: S. \0$J
dik, Ch. id., 'that' (also the adverb 'where') = igu (see ind. pag. 8788) ;
S. fS* hat, 'if = ^y, Arab. JL>, Ch. dk; S. 2 ft, Ch. id., 'and'
= ) , Chald. 1 ; jf meman , 'for'. In the MSS. there are the following
additional conjunctions: gjjgf ayUp, 'or', comp. Heb. Chald. IN (see ind.
pag. 4849); -uy) vadnd, -but, unless', *6~"1JJ. Of very frequent use is
(9 ch appended to words, in the sense of 'also, even'; it is the ancient
Aryan enclitic cha.
g) Some remarks on the construction of sentences.

The arrangement of the words in a Pahlavi sentence has more of
an Aryan than a Semitic appearance. The genitive is, chiefly in titles,
placed before the noun with which it is connected, e. g. malkdn malkd,
'regum rex'; magiipatdn mag&pat, 'the mobed of the mobeds', i. e.
'the chief mobed'; and this is never the case in the Semitic languages;
but it is also often placed after the other noun, in which case, the idhdfat intervenes in the MSS., but not in the inscriptions. The adjectives
follow their substantives, as in the Semitic languages, except when they
form a compound; when they follow, there is an intervening idhdfat, as
in modern Persian.
The sentence usually begins with the nominative, whose place may
be taken by a pronoun which is often affixed to a particle (see pag. 93
94); then follows the object in the accusative; and the verb generally
stands last and concludes the sentence. This position of the words is the
same as in modern Persian; but it is not quite the same in old -Persian
and Zand , where the verb frequently occupies the first place ') in the
1) This is occasionally the case also in the Pahlavi translations of tho Zandavesta, but then it is only a slavish imitation of the position of the words in Zand.
120
Haug, Essay on Pah lavi.
sentence, though it is also often found at the end. The construction in

the Semitic languages is somewhat different; here the ohject generally
follows the verh; but in the Assyrian inscriptions, it happens, not unfrequently, that the verb stands last, without any special reason (see the inscr.
in Oppert, Exp6d. en M6sop. II. pag. 295 29G; comp. pag. 312, lin.
40-42. 47. 50. etc.).
Notwithstanding llie prevalence of the Aryan character, in the con
struction of the sentences, there are also undeniable traces of a Semitic
construction to be found. It is well known that the relative pronoun, in
the Semitic languages, serves merely to express the relation of sentences
to one another, and looks more like a particle than a relative pronoun,
as used in the Aryan languages; if the sense requires the relative to be
governed by a preposition, as in oblique cases, the preposition is not pre
fixed to the relative, but is quite separate from it, often after the verb,
and always with a pronominal suffix referring to the principal word in the
preceding sentence; for instance, Deut. 1, 22. Heb. jrp^N Ni23 ~i;N C^'H,
Ghald. \vb bw>p NJVlj? 'the towns to which we shall come', literally 'the
towns which we shall come to them'. Now there is the same construction
in Pahlavi; for instance, Bund. 19, 16 17. y*>Vjjk> -S^Vii ^tm/ \fi
^j~\j-") ^Mp -*{$ ^>)^> 'from which the seeds of all sorts of trees
have grown', literally 'which the seeds of all sorts of trees from it have
grown'; comp. also Bund. 19, 6. 22, 811. 24, 3. 26, 14. 28, 10. etc.
h) Conclusions on the character of Pahlavi, with special

reference to that of other mixed languages.
From the foregoing short sketch of the principal grammatical features
of Pahlavi, any reader, who does not adhere to preconceived opinions,
will perceive that the Semitic element far outweighs the Iranian; so that
its Iranian character becomes more than merely doubtful. We have seen
that all the case signs and even the plural suffixes in the nouns; all the
personal, demonstrative, interrogative and relative pronouns; all the num
erals from one to ten; the most common verbs (including the auxiliaries)
121
such as 'lo be, lo go, lo come, to wish, to eat, to sleep, to write', etc.;
almost all the prepositions, adverbs and conjunctions, and several important
terminations for the formation of nouns, as well as a large majority of
the words in general (at all events in the Sasanian inscriptions), are of
Semitic origin. The only arguments that can be adduced in favor of an
Iranian origin, are the verbal terminations, the suffixed pronouns and the
construction of the sentences. The first two of these arguments vanish
altogether, when we trace back the language sufficiently far, since I have
shown from the Hajiabad inscription, that in this early record of the
Sasanian Pahlavi, the Iranian verbal terminations are completely wanting,
and were only gradually added in the later inscriptions (see pag. 109);
while the suffixed pronouns were originally Semitic (see pag. 9394).
Even in the construction of the sentences there are some Semitic traces;
and the reason why it is generally of an Iranian character, will be presently
explained. The defenders of the Iranian origin, who have hitherto been
unacquainted with the language of the inscriptions (excepting a few words),
will, no doubt, further point out, in favor of their views, that the Semitic
nouns, verbs, and particles are often replaced by their Iranian equivalents,
in the books. Now this fact, as well as all others which can be adduced
in favor of the Iranian origin, is easily explained from Ibn Muqaffa's state
ment (pag. 38) and from the fact that the Parsis, down to the present
day, never read the Semitic words which arc written, but always pro
nounce their Iranian equivalents. To enable the Persians to read books
in this strange way, which is an incontestable fact, a farhaitfj, or glos
sary, containing the Semitic words alongside their Persian equivalents,
was necessary, just like the one published in this volume; and that such
a farhang existed in the Sasanian times, we learn from Ibn Muqaffa's
statement.
The question now arises, can this strange fact (that Semitic words
were written, but Iranian ones pronounced) be explained in any reasonable
way by analogy? This can be answered in the affimative. The decipher
ment of the Assyrian inscriptions has shown, beyond doubt, that the very
same fact existed in connection with the Assyrian. For instance, they
122
wrole atuya, 'my father', bul read abuya (Bis. lin. 1); they wrote udshi, ud-um, ud-mu and ud-mi, but read respectively shamshi, 'the sun',
yum, 'day', yunimu (nom. sing.) and yummi (pi. of yum) (see N orris,
Assyr. Diet. I. pag. 210 211); they wrote mat-ud ') and mat-H, but
read akshtul, 'I take, I hold', and kishidti, 'holding, capturing' (Op pert,
Exped. en Mes. II. pag. 93). Here one sees, at the first glance, that the
Assyrians added to the foreign word which (hey wrole, only the final
syllable of the word which they pronounced. If the character, whose
phonetic value was ud, meant 'sun', the Assyrians pronounced it shamshu,
or shamshi, which was their name for 'the sun', comp. Heb. tfpitfi and
to prevent the character from being read in any other way, the syllabic
sign for shu, or shi, was added to it; again, if the same character meant
'day', it was pronounced yum, yummu, or yummi, Heb. Dl't and to
distinguish these different forms, (he signs for the syllables urn, mu and
mi were respectively added to the original character.
If we ask for an explanation of this strango fact, the celebrated
bilingual tablets of Sardanapal, which are now in the British Museum,
give us a decisive answer. From them we learn, that the Assyrians must
have received their system of writing , from a nation whose language was
quite different from theirs; and they used Ihe characters, which were
partly ideographic and partly syllabic, for the same values as they had
with the people who invented lliem. In this foreign tongue, which belonged
to the Turanian stock, adda is 'father' (comp. Turkish bl); now if the
Assyrians wished to write 'father', they used the first character ad, or at,
of adda, bul pronounced it ab which was their own word for 'father';
and to express 'my father', they wrote atuya, but read it abuya; u being
the Assyrian nominative termination, and ya the suffix meaning 'my',
which, in the writing, were added to the foreign word at (see Op pert,
Exp6d. en M6s. II. pag. 7783. 98100). This proceeding has its exact
counterpart in the Pahlavi written words Jtf}\-u abitar, 'father', and Jtfv*'
1) I use here the most common phonetic value attached to the sign which is
pronounced mat, kur, sat, etc , and is the ideograph lor 'country'. "
123
amitar, 'mother', being pronounced patar and matar respectively, and

this Iranian pronunciation being indicated by the syllable tar added to (he
Semitic word.
Another very striking analogy is offered by Japanese writings, which
are much intermixed with Chinese, and especially by the way in which
the Japanese read Chinese texts. Japanese may be written entirely in
Chinese characters which are then, however, not read in Chinese words,
but in their Japanese equivalents; or secondly, the Chinese characters
may be accompanied by a complete interlinear translation in the Japanese
character; or thirdly, the Chinese characters may have merely the Japanese
terminations added to them, with numerals for indicating the different
position of the words in Japanese. This mode of reading the Chinese
characters as if they were Japanese words, is called yomi. or wa-kun,
which corresponds to the term HuzvSresh (see pag. 38. 43). 0 For the
sake of illustration, I quote the beginning of the Lun-yu, the Confucian
analecta, in Chinese, with the Japanese translation, or reading; (he Chinese
being expressed by capital letters: J) Chin. TSE YUE: HIO URL SHI SI
CHI PU YI YUE HU? 'the master said.: is it not pleasant to study and
daily practise it'? These words are read by the Japanese as follows:
si-no notamavaku: manandc tokini korcwo naravu mata yorokobasikara zu ya? i. e. the master's saying (is): does it not again give pleasure
to study and daily practise it? They do not merely pronounce the Ja
panese equivalent for each Chinese word, but they also add their gramma
tical particles and invert the construction. Si-no stands for TSE 'master',
no being the genitive particle; notamavaku, 'saying', stands for YUE 'to
speak'; manande, 'learning, studying', a gerund formed by the termination
de, stands for HIO 'to learn'; URL 'and', is not expressed by a separate
word, but by the preceding gerundial form, and the whole sentence
1) See Hoffmann, Japansche Spraakleer, pag. 2933; Donker Curtius,
Proeve eener Japansche Spraakkunst, pag. 27 32; Lyon de Rosny, Introduction
a l'etude de la langue Japonaise, pag. 61-64.
2) The instance is taken from the work of Donker Curtius, pag. 3031;
but the analysis of the text is my own.
124
(hus is contracted into 'by studying, practise it'; tokini = toki, 'day,
time', + m, dative particle, stands for SHI 'day'; naravu, 'to study', stands
for SI 'to practise'; korcwo = kore, 'this* + wo, accusative particle,
stands for CHI 'this' ; zu stands for PU 'not' ; mata, 'another time', stands
for Yl 'also, even'; yorokobasikara = yorokobasi, 'giving pleasure', +
kara, ablative particle, stands for YUE 'to be pleasant, to be pleased';
and ya stands for HU, an interrogative particle.
The second mode of adding to the Chinese a complete interlinear
Japanese version, is analogous to the practice of writing a complete Pazand
version, word for word, under the Pahlavi, as is often done.
While the
third mode of merely adding the Japanese terminations and transposing

numerals to the Chinese characters, is quite analogous to the way of
writing the Huzvaresh words in the MSS. with Pazand terminations; as
may be seen from the following imitation of the third mode of writing
the sentence already quoted, with the Japanese complements: TSEno YUE:
l\\0tc(de) URL SHI/ii iSlvu ICttlwo ZVUzu YI lYVEkara HVya.
On comparing this text with the complete Japanese interlinear version,
the reader will observe that the- position of certain words, such as korc
and zu, is here changed, but their proper order for pronunciation is indi
cated by numerals. This change is caused by the difference of construction
in Chinese and Japanese; thus in Chinese, CHI 'it, this', must follow the
verb, while in Japanese, the corresponding word kore with Hie particle
wo must precede it; in liko manner,
the Chinese negative PU always
precedes the verb, but the Japanese zu must follow the word to be
negatived.
These analogous cases, together with Ibn Muqaffa's statement, and
the mode of reading Pahlavi at the present day, clear up all the mystery
attached to Pahlavi writings.
Pahlavi, as written and read in the Huz
varesh mode, represents, in fact, two languages, one an Aramaic dialect,

and the other a degenerated form of old-Persian. The Aramaic text could
be written in three ways, just as the Japanese when written with Chinese
characters: a) Semitic words without any indication of their beiug read
as if they were Iranian ; of which class, the Sasanian version of the Hajiiibatl
Haug, Essay on Pahlavf.
125
inscription is an instance; b) Semitic words with the addition of Iranian

pronominal suflixes and verbal terminations, and the occasional replace
ment of the Semitic words by their Iranian equivalents; which is the mode
in which Pahlavi MSS. are written ; c) Huzvaresh texts of the b class,
with a complete interlinear version in the Zand character and Persian
language, which is the so-called PSzand.
Pahlavi is, therefore strictly speaking, no strangely mixed language,
as it appears to be; but is either a purely Semitic language, with some
admixture of Iranian words and a prevailing Iranian construction, or it is
a purely Iranian tongue; the former is the case, if we look only to the
way in which it is written, and the latter if we consider only the way
in which it is read. We know now, that words like t*)))*(5 ychevdnt,
K)HyO 9*hQbtmH, H^MVÔ yetibUnastan ,* etc. , never really existed,
but they were only written as symbols for Ojj 'he was', 4\#i> 'he gives',
tfJi^L&j Ho sit', etc.; their proper reading being indicated by the finals
t, H, astan, etc., which represented the terminations of the Iranian words
lliat were to be read. But ychcviin, ychabun, yctlbun, etc., without the
Iranian terminations, are by no means mere symbols, although the Persians
may have used them as such; for they are true Semitic words, and must
have been taken originally from some living language. The Iranian element
prevails in the construction, for the simple reason that Iranian words were
read; for instance, malkdn malkd, 'king of kings', was read shdhanshdlt '),
and therefore was not written according to the Semitic idiom, malkd
malkdn.
1) Comp. Ammianus Marcellinus XIX. 2, 11: 'Persia Saporem et Saansaan adpellantibus et Pyrogen, quod rex regibus imperans et bellornm victor
intcrpretatur'. The Persian king here mentioned was Sapor III, A. D. 308 381
and the war alluded to, was that with the Roman emperor Cons tantius, who
returned to the western provinces of his empire about A. D. 350. The foregoing
notice of Ammianus, that the Persians called Sapor III. by the title saansaan, i. e.
shahanshdh, 'king of kings', and not malkdn malkd, as the title is always written
on his coins, clearly proves that malkdn malkd was pronounced shahanshdh, ns
if it were a Persian word, and not according to its orthography and derivation as
a Semitic one. This is a proof that the peculiar way of reading Pahlavi, as de
scribed by Ibn Muqafl'a, oxisted as early as tho middle of the 4>h century A. D,
126
In order to show that, even if we had not the foregoing simple ex

planation of the origin of the strangely compounded words, Pahlavi could
not be regarded as an Iranian language with an intermixture of Semitic
words, as has been hitherto the general opinion, I adduce two further
analogies from mixed languages, viz. Turkish and Singhalese.
The Turkish language consists of three elements, Turkish proper,
Persian and Arabic. The number of Persian and Arabic words, especially
in poetry, is overwhelming, and in excess of those of Turkish origin; but
certain parts of speech, as well as the grammar and construction remain
everywhere purely Turkish. The case terminations, pronouns and post
positions (used instead of prepositions) are all of Turkish origin, as are
also the most common verbs, such as i^-JÎ olmaq, Ho be', iUli gclmck,
'to come, to arrive', ^+}& dimek, 'to speak', Jj wdr, 'it is', tjjj-? yoq,
'it is not', etc., and many common nouns, such as Li'l ata, 'father', J>fi?!
oghvl, 'son', Jj yd, 'year', y>o six, 'water', JjS qczel, 'red', etc. The
words taken from Persian and Arabic, are for the most part, abstract
nouns, especially Arabic forms of the infinitive, used as a noun, and various
participles; but they are never used to express the simplest ideas. For
instance, they never use the Arabic term \jî, or the Persian o>-*aj,
to express the idea 'there is not', but they always use the phrase Ô ^jj^j
which is thoroughly Turkish; and they do not express the negative by
the Arabic ^, or the Persian aj, but in the genuine Turkish way, by the
affix ma, me; thus they do not say r>^)L> if, or p*>)L> *j for 'I have
not written', but |<X*sL> yazmadum (from yazmaq, 'to write'). Now in
Pahlavi, we find ^HJfiJl -*^ '" nepesht, 'he did not write', qfoy =
nb 'there is not', etc.
More instructive is the analogy of the Singhalese, or Elu. This
consists of two elements, the Sanscrilo-Pali and the proper Singhalese. >).
1) The Singhalese grammarians distinguish three kinds of words: a) nipan,
original Singhalese, such as rekur, 'to mako' (instead of karanavd)? b) tasatna,
Sanscrit and Pali words with Elu terminations; c) (abaca, words derived from
Sanscrit and PAH , with some slight alteration. See the Sidath Sangarawa
translated by J. de Alwis, pag. 4.
Haug, Essay on Palilavi.
127
The intermixture of the foreign (Sanscritic) element, is here mucli more

extensive than in any other known language.
Not only all the numerals,
but even some of the most common verbs, such as yanavd, Ho go', and
karana.ua, 'to make', are taken from Pali, and also in conjugating the
verbs, besides the genuine Singhalese mode, which is very imperfect, they
use that of the Pali (with the terminations mi, hi, i, etc.) which is more
complete.
But the auxiliary verb, innavd, is Elu, and so are also the
pronouns ) and case signs ; for instance, api, 'we' ; umbd, 'thou' ; umbald,
you*; md, 'this'; the postposition gc of the genitive case, ta of the dative,
gen of the ablative, etc.; none of which can be explained from Sanscrit,
or Pali.
The intermixture of a foreign element cannot certainly go further
than it has in Elu. But if the Semitic element in Pahlavi were tho foreign
one, we should have a language in which the pronouns and case signs
were all foreign, for we have seen they are all Semitic. Now as no language
exists, whose pronouns and case signs are all foreign, we are justified in
regarding the Semitic element as not being the foreign one in Pahlavi,
which we can, therefore, no longer consider an Iranian language.
Having now shown the impossibility of classing the so-called Huzviresh
with the Iranian languages, and having explained the strange -sounding
forms and words of that language, in a reasonable way, I have to add
merely a short remark, on the complete disappearance of the Semitic
words of the Pahlavi, from modern Persian.
As we have seen, the Per
sians, when reading HuzvAresh lexis, substituted for each Semitic word
its Iranian equivalent; in the course of lime, they began to make this
substitution also when writing; and as soon as they began to write the
texts just as they pronounced them, that is, when they wrote only Persian
words, their writings became modern Persian.
This is the simplest way
of explaining the total disappearence of all the Aramaic words of Pahlavi,
1) The pronouns mama, 'I', and to, 'thou', may be explained from Sanscrit;
but their plurals api, 'we', and topi, 'you', will baffle all attempts at such a deri
vation. See F. Mailer, in the 'linguistic part' of the 'Reise der Novara", pag. 209.
128
from modern Persian; which certainly would not have occurred if tbe
Aramaic words had formed part of the spoken language. Some slight
Aramaic traces, however, still remain in the grammar, as the idhdfat
and some terminations, such as the pi. suffix d, clearly show.
5. On the origin and age of Pahlavi.

As I have already treated of this question, in the introduction to the
Zand -Pahlavi glossary, I shall confine myself here to briefly summing up
the principal results I have arrived at, and adding such observations and
remarks on the subject, as have been suggested to me by a continuous
study of it.
It has hitherto been the general belief, as (lie reader will have seen
from my sketch of Pahlavi studies (pag. 1 32), that Pahlavi was a lan
guage which originated, in a mixture of Semitic and Iranian elements, on
the frontiers of Iran and Chaldaea (Savad), in the first, or second,
century A. D., and thence spread gradually over the whole Persian empire,
under the rule of the Sasanian dynasty, even to the confines of India.
But against such an opinion, several strong arguments can be urged.
Firstly, it would be surprising, if a curious jargon of Semitic and
Iranian words and inflections (in which the former element even outweighs
the latter), such as Pahlavi appears to superficial observers, had been adopted
by the Sasanian kings (A. D. 226 640) as their official language, into
which the sacred books were translated, and in which an extensive litera
ture, sacred and profane, arose. And this adoption of a newly-formed
jargon, for such purposes, would be still more surprising, if we reflected
that the Sasanian kings were very zealous promoters of Persian ascendancy,
and restorers of the Zoroastrian religion. We may search the history of
nations and languages in vain for a similar instance. It has never hap
pened that a mere jargon, originating on a frontier (from the intercourse
of the inhabitants speaking different languages) has become the official
and ecclesiastical language of a large empire for four centuries. The
[%&)
reasons for adopting a foreign language, or for giving preponderance lo

a foreign element, are generally of a political, or a religious, nature.
Thus, wherever Arabic has spread and gained an influence over any native
tongue, such as Persian, Turkish and Malay, it has been owing lo the
spread of the Mohamedan religion, the sacred writings of which are in
Arabic.
Similarly, the influence of Sanscrit and PAli over foreign tongues.
such as Singhalese and Barmese, can be accounted for, only by the spread
of Buddhism, the sacred books of which were composed both in Pali and
Sanscrit.
Chinese writing and literature extended over Korea, Japan ami
Cochin China, in consequence of early conquests by the Chinese.
Latin
became the official and ecclesiastical language of Europe, in the middle

ages, in consequence of the early Roman conquests, and the establishment
of the Romish church over all the Christian nations of the west.
Hindu
stani, which is a mixture of Sanscritic, Persian and Arabic elements, did

not arise before the Mohamedan conquest of India.
The Anglo-Saxon of
Britain was not mingled with French till after the Norman conquest. Even
Greek, which was the language most widely spread at the beginning of
the Christian era, owed its great diffusion to conquest, for although the
Hellenic nation was rather a colonizing than a conquering race, yet colonists
are always conquerors more or less: and the spread of their language in
the east, was chiefly owing to the Macedonian conquests, and Hie establish
ment of the Seleucidan and Baclrian empires with Greek rulers.
Now none of the reasons which led lo the diffusion of any of the
above-mentioned languages in a foreign country, or to their production
of mixed languages, can be shown to have caused the formation of Pahlavi,
if we assign its origin to the first, or second, century of the Christian era.
No Semitic nation conquered Persia at that time; nor did any religion,
whose sacred language was an Aramaic dialect, spread over the whole
Persian empire at that period, and upset that of Zoroaster; nor yet did
any foreign literature exercise such a paramount influence over Persia,
at that lime, as lo give birth to a new language of a mixed character, by
the blending of its words and phrases with the Persian tongue.
Though
Greek literature was then most widely spread, and was not unknown in
130
Hnug, Essay on Pahlavi.
Persia, it left but very few traces in the Persian language
The Christian
literature of the Syrian church, then in its infancy, seems to have exer
cised no influence over the indigenous literature, as we find no specifically
Christian terms in Pahlavi books.
Although Christianity began to spread
in Persia, under the Sasanian rule, and gave hirlh to a new branch of
religious literature, now wholly lost, it gained no influence over Zoroastrianism, which was very hostile to the new religion, for at the instigation
of the Magi, the Christians were persecuted by the king* and put to death.
If even so polished and refined a literature as the Greek, left so few traces
in the Persian language, far less change can be attributed to the influence
of the exclusively religious literature of a sect, which was barely tolerated
and sometimes persecuted.
To assume otherwise, would be equivalent
to asserting, that the colloquial jargon of the modern Jews had exercised
some influence over the languages of the European nations, among whom
they are scattered, which would be simply absurd.
Thus we see thai
history furnishes not a single valid reason for the origin of Pahlavi, as a
mixed language, in the first and second centuries; but it rather supplies
arguments against such an origin.
Secondly, the complete disappearance of the Aramaic words of
Pahlavi, in its successor, the modern Persian, even as early as the time
of Firdiisi (A. D. 1000), could not be explained, if Pahlavi had been a
frontier language, or jargon, of Semitic and Iranian elements.
When for
eign words have once become naturalized, and been employed in standard
works of literature, they will, for the most part, never disappear, but will
henceforth remain a part of the language; such has been the case with
Hie Persian and Arabic words in the Indian vernaculars, with the Latin
words in the Teutonic languages, and with the Arabic ones in modern
Persian.
If the Aramaic words had formed a part of the Persian language,
as spoken during the Sasanian limes, there must still have been some
relics of them, in so early a poem as that of Firdiisi; but not a trace of
them can be found; even the royal title malkdn malkd, had disappeared
But this disappearance is easily accounted for, when one understands Hie
real character of the Pahlavi writings, as set forth above (pag. 121.) It ww
)31
only in a few grammatical points, that traces of a Semitic element remained;

but these are easily accounted for, if one considers that, in the constant
practice of reading Semitic words as if they were Persian, some minute
details (such as Hie plural termination, the idhdfat, the conjunction .
and some terminations) which were not changed when reading Semitic
texts in Persian, would naturally be preserved, when the texts began to
be written as they were pronounced.
Thirdly, the whole character of Pahlavi, as described in the fourth
section, is opposed to the supposition that it was a frontier language of
the lirst, or second, century.
At that time, and indeed for many previous
centuries, various Semitic alphabets existed, which comprised only a limited

number of letters with a specific phonetic value attached to each; it would
therefore have been very strange, if the Sasanian kings had chosen for
official use, so clumsy a kind of writing as the Pahlavi, in which the
various groups of letters were regarded merely as symbols for Persian
words. There was certainly no reason for their publishing documents, and
inscriptions on their coins, in Semitic words, if they were always to be
read in Persian.
And if the Semitic words were used for the benefit of
their subjects of Semitic origin, then the language ought to have been of
Semitic construction, so as to have been readily understood by the Semites.
But Pahlavi. even in Sasanian limes, was not well adapted for either
Persians, or Semites; the Persians could not read it, till they had learned
the Persian meaning of some five hundred symbols, which must have
been too unpleasant a task for a ruling race to set themselves; while the
Semites must have found the symbols scarcely intelligible, although they
were really Semitic words, as they did not clearly represent any Semitic
language.
The verbs were used only in the plural form, as we have
seen, and the persons were expressed by suffixes joined to particles.

Now we possess Aramaic texts of the first and second centuries A. 1). (in
Chaldee and Syriac), and the persons, in I hem. are not expressed in such
a manner, but by prefixes and affixes to the verb itself, as in all the old
Semitic languages.
It is evident from my remarks in section 4 (i and />).
that the Semitic language which underlies the Pahlavi. was not left un
132
changed, bul was adapted to the Persian mind ; and the Semitic texts were
written with a view to their being read by the Persians as if they were
Persian.
But as this mode of writing and reading had no convenience tu
recommend it, we must suppose that the. Sasanian kings would not have
adopted it, unless they had found it already existing as a time - honored
practice.
Fourthly, the fact that two Pahlavi dialects, similar in character,
were used in the earlier Sasanian inscriptions, precludes the supposition
that Pahlavi was a frontier language of the first and second centuries.
For if this view were correct, we should have to admit Hie existence of
two jargons, which both originated on the frontiers of Persia, Assyria and
Babylonia, and both spread over the Persian empire, at about the same
time.
But can such an opinion bear a critical examination (or a moment?
ft may be answered that one jargon, the so-called Chaldiuo-Pahla\i, might

have been in use one or two centuries earlier, under the Arsacidan rule;
while the other jargon, the Sasanian Pahlavi, might have come into use
in the lime of Ardeshir Babegin, and superseded the former.
But it
would be very strange if each dynasty, the Arsacidan as well as the Sa

sanian, had- adopted as its official language, a separate jargon, originating
on a frontier merely through the intercourse of two neighbouring naiions;
both jargons, though distinct, being formed on the same principles.
Why
did they not rather adopt the Persian language, which has always been
the vernacular of Persia, since that country became known in history 1
Having shown the great improbability, if not impossibility, of the
supposition that Pahlavi was a frontier language, which originated only a
short time before Ardeshir Babegan ascended the throne of Iran, it is
now incumbent on me to offer a more satisfactory explanation of i's age
and origin.
The lirst question to be considered, is whether there are any inscrip
tions, or literary compositions, in either the Sasanian, or Chaldieo-Pahlavi,
anterior to the third century of the Christian era? This can be answered
in the affirmative; as the reader will find, on reference to pag. 30, that
there are legends extant, on coins from the south of Persia, in the so
Haug, Essay on PaMavi.
J33
called Chaldajo- Pahlavi character ami language, and- Dr. Levy has shown
that these cannot be later than the third, or beginning of the fourth,
century B. G. : they clearly exhibit the words *cbe malkd, 'king', and
!"6n V zi alah, 'of God1, zi being the relative pronoun in Pahlavi (see
pag. 74), but used to express the genitive.
The legends on the so-called Abd-Zohar coins ') present us with an
earlier form of Pahlavi; for they belong to the so-called Satrap coins and,
for numismatical reasons, cannot be later than the latter part of the Acfiajmeuian rule, which was overthrown by Alexander B. G. 330; and they
may even go back to the fifth century B. C. As they are important for
proving the antiquity of Pahlavi, I shall make some remarks upon their
language. The legend, which can be restored with some degree of cer
tainly, by comparing different specimens of the same coin, is in a very
early form of Aramaic character, and runs as follows: "OJJ bv *l HTD
y\bn lNVlT- If this be written in Pahlavi characters, no alteration in the
words, or their position, is necessary to render it into pure Sasanian
Pahlavi, thus \l 2^)2*; 3|^t 72 9/ lyo = 2>J *$ *$5f
yit yJmJ> Mt mizdi zi 01 Abd Zoharau Khalk.
Now mizdi is an
Iranian word which is used in Pahlavi (see the index, pag. 156, s. v. niazd)
and means 'reward, wages'; * being the final vowel which is, as we have
seen, so frequently found at the end of nouns, in the Sasanian inscrip
tions, e. g. bagi for bag, chitdki for chitdk, Shahpdhri for Shahptthr,
etc. (regarding its origin, see pag. 88 90); zi is the relative pronoun
used throughout the Pahlavi (see index, pay. 241 242, s. v. xegh, ziam);
id 72 = s) (trad, var) is idenlical with the preposition bv (initial V
being sometimes expressed by the Pahlavi ) , see index , pag. 222. 231)
and is used everywhere, in Pahlavi, as a sign of the dative, in Hie sense
1) See Due de Luynes, Essai sur lu numismatique des Satrapies sous les
rois Achsemenideg, pag. 26 30; Supplement a l'Essai, planche III et IV; Blau,
De numis Acheemenidarum, pag. 5. 11. 12; Levy, Beitrage zur arnmaiachen MOnzknnde Kleinasiens, in the Zeitschrift der Deutschen Morgenlandischen Oosellscliaft,
rot. XV. pag. 623 et seq.
134
of 'to, for'. That î?.was used occasionally in this sense, in Hie Aramaic
dialects, we know not only from books, bul also from inscriptions; thus we
read in Dan. 4, 24: T]1^ TBBP izibo 'let my counsel be acceptable unto thee';
Ezra 7, 18: 3t?vi. "ym by,) T^. '*! HO 'whatsoever shall seem good to thee
and to lliy brethren'; comp. also Dan. 0, 19 and Ezra 5, 17. In the oldest
inscription known lo exist at Palmyra, No. 30 '), which is dated 304 of
the Seleucidan era = B. C. 9, by is also used as a sign of the dative,
like* b thus : KVSS nbv 133 "H
N*ap 'the tomb
which his sons
built for him'; comp. the frequent formula VTPP) by 'for his welfare', in
that large class of Palmyrenian inscriptions, termed inscriptions religieuses',
by Count deVogiU (see pag. 55 74 of his work); by is also found with
the same meaning in the inscriptions of Hauran, thus, 2, c. (de Vogu6,
pag 93): ]V2V]n by HJ3 in H 'which he made to the Lord of Heaven'.
Returning to the legend on the coins; Abd-ZoharAti was the name of
the satrap of Cilicia, under whose rule the coins were struck; here the
final u. which is a characteristic of the book Pahlavi, is remarkable, as
it is frequently found at the end of proper names, on the coins of other
satraps of^the same period, comp. 1T331? Pharnabazft, 1^3n Tabald, etc.
(see Zaiid-Pahl. Gl. pag. XXIV). Although this final u, in names, is not
found in Chaldee and Syriac books, we meet with it in the Aramaic in
scriptions of Palmyra and Hauran, and those of the Nabath;an kings;
thus, Palm. 4,2. lCpO (in the Greek translation) Moxi((ov*), 15, 1. 13^C
Malypv, 18,2. 1PJ? .J^t'ioi, , 11, I. CTr Soraiku, 30,2. l"?TD Kohilti;
Haur. 3, 2. rryo MoaitQOv, 3,4. H3 Kaddu, Qto KalaM (de Vogue,
pag. 99); Nabath. 3, 2. 3. 1SP1N Ausu , 6. inn Ituafui, 13T1S Matabu,
13^3N Akalbii. 11523 !\'al>ftr , etc. It is also found in ancient names in
the Old Testament, comp. 1"UT Yitbro (Jethro), t>KB"in M'tu-nhacl
1) In Count M. de VogflS's Inscriptions Seniitiques, text, pag. a7.

2) The ov in the Greek translation* represents the genitive case, as the names
generally follow the words ~Q 'son', or ^ ND^S '>m(Je oV; but the 1 in the Ara
maic names, is no genitive tcrminiition , as it occurs also where the name is in the
nominative case.
Hang, Kssny on Pahlavi.
(Methusael), bmt2& Sh'miiel (Samuel), elc.
135
The lasl word of ihe legend,
"fin Khalk, is Ihe name of Cilicia in Asia Minor, which was governed by
native rulers who were dependent upon Persia; it is enumerated in the
list of subject provinces, in the cuneiform inscription of Naksh-i Rustam,
under the form Karaka, which cannot mean Carthage', as ha9 been
supposed.
The meaning of the whole legend on the Abd-Zohar coins, is clearly
as follows: 'pay (i. e. soldier's pay) which (belongs) to Abd-Zohar of
Cilicia', i. e. which is to be distributed by him to his soldiers.
The lan
guage of this legend, as we have seen, contains four characteristic features

nf the Pahlavi of Sasanian limes: aJ Ihe final i in mizdi; b) the relative
pronoun V zi; c) 1>V in the sense of a dative characteristic, or the pre
position 'to, for'; d) the final iJ in Abd-ZoharM. Those who may ob
ject to my opinion that the language of this legend is identical with the
primitive Sasanian Pahlavi, will probahly say, that it represents only that
Aramaic language which was current in Cilicia. during the Achremenian
rule, and does not furnish any argument for the higher age of Pahlavi.
But among the four characteristics already mentioned, at east two are spe
cifically characteristic of thai Aramaic dialect which underlies the Sasanian
Pahlavi; these are, first, the relative 1 zt, which is "H di in all other
Aramaic dialects, such as Chaldee, Syriac, Palmyrene, Hauranitic, Nabattitean, etc.; second, ihe final i in HTC mixdi . which is wauling in the
other dialects.
After a fair consideration of the arguments here adduced, which
have been based on the careful numismatic researches of De Luyncs,
Blau. Levy, etc., and on my own investigations, it will be hardly possible
to deny that the Semitic dialect of the Pahlavi was in use, in the Persian
empire, as early as the fourth century B. C. ; at any rate, before the
Macedonian conquest.
The question then arises, did it originate during
the later period of the Achaemenian rule, or at a much earlier time? As

the Acliiemenian rulers were of Persian origin, and employed three lan
guages simultaneously, in their cuneiform inscriptions, viz. Persian, Susian
and Assyrian, we cannot see any reason for their giving a preference to
136
a Semitic dialect in the provinces subject to them, unless they found it

already existing and firmly established; especially as this Semitic dialect
of the Pahlavi was not identical with the Assyrian, as exhibited in the
Assyrian versions of the Persian cuneiform inscriptions ; which versions
represent, on the whole, the same language as the records of Niniveh
and Babylon, and this seems to have been the ancient Assyrian as
employed on monuments and in literary records, but differing from the
language commonly used by the people.
The latter, which was a true
Aramaic dialed, was written, even at an early period, in the so-called

Phcnician character, of which the Pahlavi alphabets are descendants.
These characters are found on the Assyrian weights which go hack
l<i the eighth century B. C. , and also on clay tablets (now in the British
Museum) which must have been inscribed, at any rale, before the destruc
tion of Niniveh, B. C. 60G.
As two characteristic features of Pahlavi are
easily discovered, in one of the latter inscriptions '), 1 give it in full,

with the necessary remarks, as follows: Hlbn "13 *, pJW jTjID dS v psri3
VII a v ppj? jo pToa bv- Sir H. Rawlinson explains it as an order for
lite assignment of grain, and I think his opinion is, on the whole, well
founded, though 1 differ from him in some particulars.
The first five
words evidently contain the date, given in the usual Assyrian manner, by
naming the year after the eponym; 2 is' Hie Hebrew preposition 3 which
is used, with regard to time, in the sense of 'about, at", e. g. Di'3 'at this
day', i. e. 'now', n#3 'at this time'; pjfll is the Syrian month _rO~ ;
cb is 'eponymy', and jTTID the name of the eponym, which is, however,
not lobe found in the lists hitherto known, which extend from B. C. 938
to 042 2); hence we may conclude that the dale of this inscription is pro
1) A facsimile of it, with a transliteration in Hebrew characters, is given by

Sir H. Rawlinson in the 'Cuneiform inscriptions of Western Asia', vol. II. pair.
70, No. 10; and with a commentary, in the Journal of the Royal Asiatic Society,
new series, vol. I. pag. 223-227.
2) See Oppert, in Zoitsehr. der Dent. Mopg. Ues. vol. XXIII. pag. 138144;
and Sir II. Rawlinson, Cuneiform inscriptions of Western Asia, vol; II. pag.
08 69,
137
bably between H. C. 641 and 606, the latter being the date of the end of the
Assyrian rule.
JTJW is the Ghald. pgft', pipits Heb. D,"ly{y 'grains of
barley', which is generally used in the plural,
t is the relative pronoun
and one of the characteristic features of the Semitic dialect of the Pahlavi;
it is also found in other inscriptions of the seventh century B. C. , as in
No. 2 of the bilingual readings by Sir H. Rawlinson. and in No. V1) of
the appendix to them.
N3^0 ID 'the son of the king', i. e. 'prince' cor
responds to the Pahlavi -y jh
bv is here used in the sense of a
dative characteristic, just as on the Abd-Zohar coins (seepag. 133) and in

Pahlavi.
p"P3J looks like the name of him to whom the grain is assigned,
and is probably a plural , signifying a title,
pp? jo can hardly be the
name of the weight, as Sir H. Rawlfnson supposes, though it is followed

by the numeral V; for JO must be the preposition jo 'from, among', and
not POD (as the name of the weight is always written on the Assyrian
lion-weights), since final vowels are not left unexpressed in the ancient
Aramaic, as they are in Phenician; j*ry is evidently a plural, and can be
traced either to yf 'town', which is not, however, common' in Chaldee,
or to "vy 'a guardian', used of guardian angels in Dan. 4, 10. 14, 20. 3
with the numeral VII, is the symbol for the respective measure of grain
which is assigned,. I would propose to translate the whole inscription thus:
'On the 5th day of the month Khaziran, in the eponymy of Sar-Narag
(r. e. in the year called after his name), barley grains of the royal priuce
(have been assigned) to Nabiraban, among the five guardians (of the
place), to the amount of 7 h . . ." (the name of the measure is uncertain).
H is thus clearly an assignment of grain to some high court officers, from
the granary of a prince.
Before leaving this old inscription, 1 have to remark upon the pro
bable pronunciation of the plural forms pytr and p'j/; the final syllable
may have been pronounced either in, or an, but as the i, in in. is
I) See Journal of the Roy. As. Hoc. new scries, vol. I. pag. 232 234; comp.
lso Levy, 'Siegel und Gemmen mit aramaischen , etc. Inschriften' (Brcslau 1869)
Pg- .
I
138
generally expressed in Chaldee, thus j1-, while tlie d, in an, is fre

quently unexpressed, thus }v, and as i is several times expressed in the
inscription (and not omitted, as in Phenician), 1 think it most probable
that we should read seordn and Iran, which forms quite agree with Hie
plurals in Pahlavi.
It is also deserving of special notice, that the end of
each word, except 1, is indicated by a dot, unless it concludes a line, or

is followed by numeral strokes.
This mode of indicating the division of
the words, in all cases which might admit of doubt, is the more remark
able, as it is not usual in Semitic inscriptions; in Phenician, Palmyrene,
Nabathaean and other inscriptions, no dividing dot is used, and in most
of them, such as the Phenician, no additional space even is left at the
end of a word; it is only in the Himyarilic inscriptions, that the words
are divided by a vertical stroke.
Among early writings, this mode of
marking the ends of the words, has its analogy in the old-Persian of the
cuneiform inscriptions, where the words are divided by oblique strokes
and in the Avesta, where the end of each word is indicated by a dot.
May there nbt be some connection between this old Iranian practice, and
the system adopted in the Assyrian inscription above-noticed ? ')
We have now traced the Semitic dialect of Pahlavi as far back as
the seventh century B. C. According to our investigation, it is identical
with that form of the Assyrian language which was written in the socalled Phenician character, and which was, no doubt, spoken at Niniveh,
whence it spread, with the Assyrian rule, over all the subject provinces.
After the Assyrian empire had been destroyed by the Medes and Baby
lonians, the Assyrian language continued to be used, for a long time, in
1) It appears from a letter from Jerusalem, dated 1SU> Jan. 1870 and pub
lished in the Moniteur of 5th Febr., that an inscription of more than thirty lines, in
old Phenioian characters, has lately been found, eastward of the Dead Sea, in which
the words are separated by dots, and the phrases by vertical lintes. It is suid to be
commemorative of the deeds of Mesha, king of Moab, mentioned in 2 Kings 3. (about
B. C. 900); and its language is stated to differ from Hebrew only in some ortho
graphical peculiarities; what relationship it may bear to the Assyrian vernacular
has yet to be determined.
139
the former dominions of the conquered state; thus alone can we explain
its use, in the legends on the coins of Cilicia and other western provinces,
in Achamenian times.
Another strong proof of the high antiquity of the Semitic element
of Pahlavi, is the peculiar way in which it is read, which can only be
explained by the supposition of an original ideographic writing, such as is
frequent enough in the Assyrian cuneiform inscriptions.
We have seen
that the Assyrians read the Turanian ideograms as if they represented

Assyrian words, in the same way as the Japanese now read Chinese cha
racters as though they stood for Japanese words. But as Pahlavi is written
with phonetic, and not with ideographic, characters, it appears strange
tiial the Iranians did not, from the first, use the Pahlavi alphabet to write
Die words in their own language, instead of writing Semitic words, and
reading them as if they were Iranian.
Those who do not believe in the
high antiquity of Pahlavi, hut prefer to cling to the idea of its much later
origin , may explain this strange fact by asserting that the Semitic words
were retained, either because the Pahlavi alphabet, being of Semitic
origin , was better adapted for expressing Semitic words than Iranian ones,
or because the higher classes of Iranians, especially the priests, preferred
such a mode of writing, in order to conceal the contents of their books
from laymen, or the lower classes in general.
planations can be accepted.
But neither of these ex
With regard to the first, it may he remarked
that, (hough the Semitic characters were intended only to express such
sounds as occur in Semitic idioms, the Iranians might have adapted them
to the phonetic requirements of their own language, just as easily as the
Greeks who adopted the Phenician alphabet, or the modern Persians and
Indian Mohamedans when they took to the Arabic alphabet.
The second
explanation is contradicted by the fact, that the Sasanian kings employed

Pahlavi in their public inscriptions and the legends on their coins; for it
cannot be supposed that the kings would have chosen, for public pur
poses, a language and a writing which was understood by only a very
small number of their subjects.
In fact, no other explanation will suffice,
but the supposition of an original ideographic writing.
There can be no
140
doubt that the learned, among the Iranians, were acquainted with the
cuneiform writing of their Assyrian conquerors.
As its study was difficult
and troublesome, it is natural to suppose that they used, in order to

facilitate their studies, transliterations into Aramaic (I lie so-called Phenician)
characters ')
As a cuneiform ideogram , representing an entire word,
might be pronounced either as a Semitic, or as an Iranian word, at the

option of the reader, the Iranians probably regarded the Semitic trans
literations of the cuneiform signs, merely as equivalent ideograms, and
accustomed themselves to read these, as well as the cuneiform ideograms,
only as Iranian words.
In the course of time, and chiefly on account of
the introduction of other writing materials, such as prepared ox-hides, or

sheep-skins, the cuneiform writing disappeared altogether from ordinary
records, and was reserved for monumental purposes; but the translitera
tions in Aramaic characters remained, and continued to be pronounced as
Iranian words, in the same manner as t heir cuneiform equivalents had
formerly been.
The origin of Pahlavi, we have now seen, can be sought for only
during the period of the Assyrian rule, which lasted, over Iran, for 520
years (Herodotus I. 95), and was established as early as the twelfth cen
tury B. C, if not earlier.' In the whole history of Iran, from Assyrian
down to Arsacidan times, there is no other period, during which its rise
and spread could be explained in any reasonable way.
It is not however
to be supposed, that the Iranians adopted the Assyrian language in iu

purity.
They learned it as a conquered race learns the language of their
conquerors, and mingled it with words of their own vernacular idiom;

but those parts of speech which are decisive of the character of a lan
guage, such as pronouns, prepositions, particles, the most common nouns
1) There arc still some bi-lingual tablets extant , in Assyrian cuneiform

writing, with a transliteration, or rather a translation, into Aramaic characters and
the vulgar Assyrian dialect which underlies the Pahlavt. They have been published
by Sir H. Kawlinson, with nn explanation, in the Journal of the R. As. Soc, new
series, vol. I. pag. 137 24f',.
Hang, Essay on Pahlavl.
J41
and verbs, the declension and even some suffixes, remained Semitic.
It
wa.s only in the conjugation of the verbs, and in the construction of the
sentences, that Iranian influence gradually prevailed. This is not surprising,
for the Assyrian way of denoting tenses and moods is much inferior to
the Aryan; the Assyrians used only one principal tense, the so-called
aorist (with the personal characteristics prefixed), and active and passive
participles, whilst the Iranians used a present and three past tenses, besides
various forms of participles, and different moods, such as the optative and
conjunctive, which the Assyrians could not well distinguish.
It was quite
natural that the Iranians should prefer the passive construction with the
past participle (see pag. 106. 109. 110.) as the most simple '), for it re
quired hardly any proper knowledge of the Assyrian conjugation.
The
persons were expressed by pronominal suffixes, joined to Semitic particles

which were generally placed at the beginning of the sentence.
As we
have seen above (pag. 106), some ready-made passive participles were
taken from Assyrian ; but along with them, the Iranians used the Assyrian
aorist forms in the plural , frequently omitting the initial y (see pag. 105),
hut treated them as past participles.
This is evident on comparing the
Sasanian and Chaldaeo-Pahlavi versions of the Haji;ib;'nl inscription; for in

the latter, there are regular Assyrian past participles fern, in it, such as
mtf, P'CI and rM3! whereas in the former there are forms ending in
n (uri), such as ^0^12. shaditun = ))tf)<3->(J , and frO'OI ramituti
= M^Cjv* The prevalence of the passive construction in Pahlavi, accounts
for two remarkable circumstances; firstly, the almost total absence of the
Semitic forms of the active participle, and secondly, the want of a proper
passive voice.
When the Iranians read the Semitic texts in the Persian
language, they had to add the- terminations of the present tense, the con
junctive mood, etc., as these could not be expressed by past participles.
1) A similar course is adopted by the modern pandits in India, when they

write and speak Sanscrit. Only those who have made grammar a special study,
mploy the perfect and aorist tenses; bnt the larger number, who possess a mere
smattering of grammar, always use the past participles with the instrumental case,
u> express any past event.
142

This Pahlavi form of Assyrian remained one of Ihe recognized lan
guages, long after the downfall of the Assyrian empire. We find it in the
Persian provinces under the Ach;emenian rule, and after the conquest of
Persia by Alexander the Great, and the establishment of the Arsacidan
empire (see pag. 30).
Under the kings of the latter dynasty, we find
only that dialect used which is now styled Chaldaeo- Pahlavi, and which
remained in official use, alongside the Sasanian Pahlavi, unlil the middle*
or end, of the third century A. D.
Of this dialect we have discovered
no traces, anterior to the legends on the so-called sub -Parthian coins

(see pag. 30), which are later than the Macedonian conquest, but may be
older than the foundation of the Arsacidan dynasty, and may thus range be
tween B. G. 320 and 260.
These coins are chiefly found in the south-west
of Persia, where this dialect seems to have prevailed ; and as it bears, in

some features, a striking resemblance to Chaldee (comp. the plural in Ik,
instead of tin, and the use of iCiba for 'god', which is not found in the
Sasanian Pahlavi), it may be taken as an offspring of the Babylonian which,
no doubt, spread widely, in consequence of the conquests of Nebuchad
nezzar, early in the sixth century B. C. ; but it seems never to have
spread eastwards, as the Sasanian Pahlavi did, which we have identified
. with the vulgar Assyrian.
The fact that Ardeshir Babegan and his successors made the AssyrianPnhlavi, and not the Chaldaean one, the official language of their whole
empire, proves clearly that the former was much better known in Iran
than the latter, especially in the central and eastern provinces.
But I
doubt if the greater extension of the Assyrian Pahlavi was the only reason
why the Sasanian kings made it their slate language, in preference to
Persian.
There must have .been some literature, chiefly of a religious
character, existing in that language, before the Sasanian dynasty was

founded; and as Ardeshir Babegan was the restorer of IbeZoroastiian reli
gion, it may be supposed that he would naturally give Ihe preference to
a language which had been, for centuries, the medium by which the
Zoroastrian traditions had been preserved, and which had thus obtained
the character of a certain degree of sacredness.
143
But those who hold that Pahlavi is a frontier language of the second
century A. D., may object that no Pahlavi literature exisied before the
Sasanian times, and assert lliat all the Pahlavi works, we now possess, are
of later date, and not anterior to the seventh and eighth centuries A. I).
It is quite true, that no Pahlavi work is now extant, which is older than
Hie third century A. U.1), that is, later than the foundation of the Sasaniau dynasty; but this does not prove that no literature existed, in the
Assyrian Pahlavi, before tire lime of Ardeshir Babegan.
In fact, we have
every reason lo believe that comments upon the Avcsla, or even verbatim
translations of parts of it, existed in the Pahlavi language, long before
the Sasanian times.
According to the Arddi-Virdf-n&meh (which was
probably composed some lime in the reign of Shapur II., but certainly
1) Tlie earliest which has reached us, seems to be the Kdr-ndmeh of Arde
shir Babegftn, of which I possess a copy. This comprises 46 pages, each containing
11 or 12 lines, and each line about 6 or 7 words; it was carefully copied for me,
by my friend Destur Hoshongji himself. This little work describes Ardeshir's usur
pation of the throne and his wars with Ardav&n, the last king of the Arsacidan
dynasty. Tradition ascribes its authorship to Ardeshir himself (according to Masitdi,
see Quatremere, Journal des Savants for 1840, pag. 350; comp. S. de Sacy, Me
moires sur diverses antiquites do la Perse, pag. 280) ; but this opinion is contradicted
by the book itself, since it concludes with the accession of Hormazd I. to the throne
of Iran (A. D. 269), and the acknowledgement of his rule by the kistlr-i Arihmi^dn,
i. e. the Roman emperor, the ruler of Kabul and Hindustan ( juya^MAU^W ^J)iy\ ),
and the khdkdn ( W^-HY ) of t,ie Turks ( .i4J)^ J .
In the postscript, a bles
sing is invoked upon the first threo kings of the Sasanian dynasty, viz. Artakhshadr
Pdpakdn
( yA> *{>>)
J3-^j.u^jjj J,
Shahpuhr Artakhshadrdn I )<U))JI00
fiX) j(jjj^>Jii \ and Auharmazd Shahpfthrdn (^)4JJl(X) -u$Y)Yt)'
As
the blessing is not extended to any of the following kings, we are entitled to assign
the composition of this work , which has reached us only in a fragmentary state,
to the reign of Hormazd I. (A. D. 269 271). If it had been composed during the
reign of one of Horraazd's successors, the name of the reigning sovereign could
not -well have been omitted by the author, in the blessing he invokes upon the
Sasanian kings.
;-
J44
Hang, Essay on Pahlavl.
not later than the sixth century), the people's ignorance of the religious
hooks was so great that there was no Deslur, nor any one. who knew the
religion ')
Though this statement may be exaggerated, we learn thus
much from it, that the knowledge of the Avesta was certainly not in a
flourishing state, among the priesthood, at that time.
Even in the time
of Ardeshir Babegan, the priests do not seem to have been great profi
cients in the study of the sacred books; for the Din-kart states, that
Herbad Tosre collected*), by order of this king, all the fragments of
the Avesta which were scattered about the country; hence it follows that
the priests must have been very, careless about their sacred books, other
wise collections of them would have been already in existence.
Now the
language of the Avesta. which is commonly called Zand (though very

improperly, as we shall presently see), possesses a large number of in
flections, and its grammar, as far as we know, was never studied aud
propagated as a distinct science, as has been done with that of Sanscrit
in India ; on the other hand , the Persian language of Ardeshir" s lime,
had lost the majority of its ancient inflections; how can it be supposed,
therefore, that priests could be found, in his time, who could muster
such a knowledge of Zand and its numerous inflections, as the Pahlavi
translators of the Vendidad evidently possessed?
There is no probability
that auy such existed, and that is the opinion of all Parsi priests of the
present day.
We may further add, that if any of the Sasanian kings had
1) See Zand-i'ahl. <>1. pag. XLI. This sad state of things was altered in tbe
time of Adarbdd Mahraspand, who is expressly mentioned in the Arddi- Virdfiidmeh, but as unfortunately no royal name of the Sasanian dynasty occurs, we
cannot exactly state the time.
In the Dtn-kart (vol. I. pag. 5 of my MS.), an
Adarddd I JCO'dJIlÔ' ) 'B mentioned, as a restorer of the Nosks of the Areata,

who lived during the reign of Sh&pur II.; but as the name of his father is not
added, we cannot be quite sure of his identity with the great Adarbdd Mahra
spand. However, as Parsi tradition places the latter under the reign of Shapur 11..
there can be little doubt of their identity.
2) See the Zand-Pahl. 01. pag. XXXIII. 6.
He is also mentioned in the
proclamation of Khosru Parvtz, which I shall presently notice.
llaug, Essay on Pahlavi.
]45
ordered a Pahlavi translation of the whole Avesta to be made, we should

certainly find so important a fact mentioned in the Pahlavi books.
Fn a
very long proclamation of Khosru Parviz ) (A. D. 531579), in which

ill the efforts of former kings, for the preservation and study of the
Avesta, are mentioned, no translation is spoken of, though he would
hardly have omitted to notice the fact, if any translation had been ordered
to be. made.
The following is a translation of the more important part
of this proclamation, bearing upon the history of the fate of the Zoroastrian writings 2) :
1.
'Vishtasp, the king, who was afflicted in consequence of his
war with Arjasp, ordered to collect every work which was composed in
the language of the Magi, that the Mazdayasnian religion might receive
help, in various ways, from all the knowledge which was in readiness;
now came Arjasp and the others, from outside (the kishvar) Qaniras
(in which Iran is situated), to FrashOshlar, to inform themselves on the
religion '
2.
'Darai, the son of Dardi, ordered two written copies of the
whole Avesta and Zand, just as Zertohesht received them from Ormazd,
to be preserved, one in the treasury of Shapikan, and the other in the
fortress of written documents (i. e. the archives)'.
1) It is contained in the Din-kait (vol. I. pug. 1 'J of my MS., and pro

bably in the second part of the sixth book) ; my MS. begins in the middle of the
proclamation, but that it was published by Khosru Parviz, appears unmistakeabiv
from pag. 7. lin. 1, where he introduces himself in the words: iyiiyo 3\\1J
*j^y)a -**)," ftyi '1 (Human, see the index s. v. ragdman) Khosru,
the king of kings, descendant of Kavat'. He has previously mentioned several of
the former rulers of Iran, as detailed in the text; and as none of his successors
arc mentioned, the proclamation can hardly be later than his time.
2) The Pahlavi text will be found in the appendix to this essay. As the
translation is made from a single MS., and without the assistance of any Pazand
commentary, it is not very literal in the more obscure passages; but it gives the
general meaning of the original.
146

3.
'Valkliash (Vologeses), the descendant of Ashkan, ordered
that the whole of the A vesta and Zand, as they had come down in their
purity, whatever fragments thereof had escaped the destruction and ravages
of Alexander and the Koman (i. e. western) soldiers in the Iranian country,
and" remained partly in writings, and partly in oral tradition, with I lie
Destur (Deslurs), should be searched for, in each town he came to, and
taken possession of, for the emperor ) (i. e. for the imperial library)'.
4.
'He that was Artakhshatr, the king of kings, the son of
PSpak, in order to obtain correct decisions (in religious matters), sum

moned Tosar, with all (the sacred books) that were scattered about, to
his residence; when Tosar came, him alone he accepted, and the rest of
the Desturs ho dismissed.
And he issued this order: 'All that may be
obtained of the Mazdayasnian religion (religious books), differing from

what is now (recognized) as knowledge and wisdom, in future does not
exist for us (i. e. is not acknowledged)".
5.
'Shahpiihar, the king of kings, the son of Artakhshatr,
ordered to collect again the non-religious writings on medicine, astronomy,

and the investigations on time, place and quality, creation, existence and
growth (i. e. philosophy), on the observance of religious orders, documents
and other records and (literary) means, which were scattered in Hindustan,
Rum and other lands, and to put them again together with the Avesla,
and to present a correct copy of all this, to the treasury of Shapikan; and
it was taken (there), to show it lo all those who were not dead, to en
lighten them on t lie Mazdayasnian religion'.
ti.
'Shahpuhar, the king of kings, the son of Auharmazd,
collected all the sayings of the inhabitants of all parts of Hie earth, for
enlightenment and investigation, in order to adorn the Apan Khanak (?).
After Atro-pat had purified the sayings (of Zertohesht) which were
compared with all those of different creeds, the Nosks were counted (their
1) I rend shatruydr, 'emperor', instead of shatruihd, 'cities', in the Pahlavi

text.
Haugv Essay on Pahlavi.
147
number fixed); and to those who were not dead (the Zoroastrians) , he
(Sliahpiihar) thus said: 'Now since we have seen the religion (religions) in
Hie world , no one should leave the other (each should keep. 1o his reli
gion); Ihis I endeavour much to bring about".
From this important document, we learn that various Persian rulers
of three different dynasties, the Achaiinenian , Arsacidan and Sasanian,
look an interest in preserving the Zoroaslrian books, which are generally
called Avesta-Zand, and in collecting the fragments and restoring the
sacred writings to their primitive purity, after they had become scattered.
But nowhere do we find a translation into the vernacular language menlioned.
Ft is however stated that king Darius (II. or III.) , the descendant
of Darius (I. or II.), had two copies of the Avesta and Zand prepared. Now
we know, from the Zand -Pahlavi Glossary 3, G (see also ind. s. v. zand,
pag. 239240), that Zand denoted the Pahlavi language; for the expres
sion 'Avesta and Zand' means only the original text, with its commentary
in the Pahlavi language.
Hence arises the question whether the Pahlavi
translations of the Vendidad, Yasna and Visparad, whi.vh we now possess,

wire actually composed before the Sasanian limes. This must be answered
in the negative, since it can be proved that they contain allusions to
events which happened in those times, such as Iho appearance of Maz
da k.
Most probably, they were brought into their present form, in the
sixth century A. D., during the reign of Khosru Parviz who is said,
in Ihe Diii-kart ')> to have 'ordered the most inleiligent and best of the
Mngian priests to make quite a new explanation of the Avesta and Zand'.
This probably refers to the notes which, are added to the translations, and
now form part of them; for there can be no doubt that the bulk of the
Pahlavi iranslalion is founded on older versions, which had come down
either from Arsacidan, or even from Achannenian limes.
This is proved,
not only from the considerable knowledge of Zand inflections, exhibited
1) Vol. I. pag. 7 of my MS. :
J^>J3.u^|
*JH*)Oy- JK*}
KJ*V0
148
HauB. Essav on Pahlavl-
by the translation of the Vendidad, but also by passages in the translation of

the Yasna, such as 30, 1., where both the Avesla and Zand are mentioned
as scripture.
Now the Zand, as we have seen, was the translation of the
Avesta into Huzvaresh ; and as we cannot suppose the translator was attri
buting the character of sacredness to his own work, we must conclude
that he was referring to earlier translations, in this mention of Zand.
Appendix.
(A passage from the Din-kart, vol. I. pag. 4 5 of my MS., relative lo
the fate of the Zoroaslrian writings down to the time of ShSpur II.,
translated in pag. 145147).
_ftf Me) \)0 W*>f )&-0*Q -UV>*0 1^ f W*&
ive>*-*oêj "} *Gg *mx& 0) **A) i -* ww
1. Veshtdspu malM, mttn men kdrizdr-i levatman Arjdspu farydtu

yehevuntu, men vespu ddndkih pMtu mdhistu dinu pavan kabcti
ayminaku afzdr va farhdng-i yehevttntu-i ham-chi kdr-i farhdkhtu
huzvdti magosivd levatman yakhsanunitanu sazilu; kdnArjdsp va avar.U-i
men bard Qaniras, pavon dinu purseshnili, val Fraxhushtar t/dluidu
htimanand; sapur dkdsycsh vish-i kartu.
150
Haug, Essay on PahlavJ.
lie) w yawjp )5tfKM i iwpw -*fH* tC

& 1^0 () môo-o )tfxtt *io ne) w d***hd W
,pu*3 ))g )ô>ej *ijV (po^Yf JÔJ|^ j)tî
^j =>! ^ i -"êj ^t^ c5-^ *** -*jj'^

) neHVa vie) ijicr **$ )*f ^ **w t^wj
2. Ddrdi-i Ddrdydn, hamdk Avcstdk va Zand, chig&n Zartuhashtn
men Auharmd putiraftu, va napcshtaku 2 pechinu, khaduku pavan
ganju-i Shapikdnu, khaduku pavan dazu-i napeshtu, ddshtanu farmutu.
3. Valkhash-i Ashkdndn, Avestdk va Zand, chigun avizakycsh yin
ydtuntu yekavimundtu, hamuku-chi afash kond maman men vazand
vdshuftkdrih-i Alaksandar va asvdr va rupu-i Arumdgdn, yin Airdn
shatru porgandakyesh madam napcshtaku vad maman huzvdn
avascparddnik pavan dastubar katruntu yekavimundtu yin, shatru
chigun frdz matu yekavimundt, nckds ddshtanu val s'tatmihd asbdtkdr
kartanu farmutu.
I. Valman-i-i Artakhshatar malkddnn maikd-i Pdpakdnu, pavan rdstu
dastubanh, Tosar zak acJt hanmku-i pargandak va hamdk val batxi
htimhunast; Tosar madam matu; zak-i khaduku frdz patlraftu va
151
w sonw -*- W05) "w iv *i we) t^

A êv Kta ôo> )>*o>*o 1 -0-0*5* an) {4 **
*>)
Jjjâ.)
)?))W
))&
'OO-^
<**>*)
^V*
^jj)^!^^ ^ w-f^y **jpf 1W9V J*ie>o-oo *.6
uviirik men dastubar shikiinyin. Denman-cha farmun ychabuntu

airjlr. frdz val lanman kond nakizeshn zakdi yehevuned, men dinu
mahistu maman kun-cha dkdsih va ddneshnu, afash farotu Ivitu.
5. Shahpuhar malkddnu malkd-i Artakhshatardnu, napikihd-ch-i men
dinu bard, madam bejashekih va satar-gvbcshnih, vajuishnu va damdnu,
,1 hull: va gohar, yakhsenon, yehevuneshnu va vakhseshnu, dataku
airlh va gubdkih va avdrik kirukih, va afzdr, yin Hcndukdnu,
Arum, avdrik-cha damikihd partjandaku yehevuntu, lakhvdr val ham
ydltyuntanu, levatman avestdk lakhvdr anddkhtanu, kond zak-i
durest va pechinu val ganju-i Shapikdn yehabuidanu farmutu; va
kliasetinitanu-i hamdk aristakdnu madam dinu mahktu val huskdr
vakhddntu.
6. Shahipuhar malkddnu malkd-i Auharmazddn, hamdk kishvarikdnu,
152
* SWtf VX WW WW )*e> wJ"JWI lie)
(o^jj ^** -^ *?*> ,)ei >o >*>$ n? tit 'W
pavan patkdrcshnu Acdn Klidnaku kartanu, hamdk gubeshnu val

huskdr va vajuishnu ydUyuntu, akhar men bukhtanu-i Atoro-pdlu
pavan gubeshnu pishid, va levatman hamdk valmanshdnu javidu
saridakdnu va ndsk hushmurd; anchu-i javidu ristakdnu denman-clut
(/uftuaigh: kun amat-mdnu dinu pavan sati bard kheditunt. atsh-chu
atyunih bard Id sMMnyin; vUh madam tukhshdk tukhshem.
Chapter I.
The invisible world and the celestial bodies.

.dgereptdr avindk mind .partum e der
.yazddn ,yehdn Jiormazd ,anhomd .yazad .jdtan .khodd ,mond
.grotman
,gdrotmSn
.mind jmadonad
.amshdspand
,amdspaml
& pf* -oê -v-ws V ^9 SJ ****

.dsman ,shamyd ,shamhd .khorali ,gadman .bayan ,nddau
.mdh
,kamryd
,kokd
.khurshid
,zabzabd
.khur ,shamsyd
.setdreh ,kukpd ,kukbd .bakht ,jadman .bam ,pang .aydm ,aycm
ntlrd ,nagltd
.vdd ' .zigd
.vdrfdan ,tatriinatan .vdran
1 D.E. amliuspand. 2 D.E. yadman, which is wrong.
,matrd
Chapters II. III.
Chapter II.
Things relating to the world.

& (>"* o b>?$ * 3$
,sat,hihd .dadtgar e dar
,63m ,Jafc<2 .zamik ,damik ,artd .getik ,sat,hd
.shahar
.dcA
,shatan
,//
.jde
.r?/s<<2
Jindk
.gel
,rudasid
,tind
,satd
.khdk
.shahrastan
,avrd
,madind
.bdzdr ,vdzdr ,shokd Mhald ,sl\atnd
.kendreh ,shtur
.gdh
,arshyd
.gdh
,gds
,satyd
.avryd
,modind
.rdh
,rds
.shdcgdn .mand
\ o ^pQ* . -u^M
o ^y . y>iZi . g^jJOiJ o \*
3* . _jyj e "2 \y*\ . J)^)3u
.6d
,basad
,dsydv
.dar ,babd
.ban
,arbitd
.khaneh
,bitd
& -? woy &w w* ipey
. dozakh ,doshan ,sholman .kdshak ,bapgiin
Chapter III.
Waters.
.midhd .sadigar e dar
,damdamyan ,damdamd ,damdamyd .zarah ,zard

1 This is only found in D.E. 3 ui in D.E.
.db
,mid
Chapters III. IV.
.naijudd
Joe
,shatmatd
.mdhi
.keh
,kandras
,katas
.joe
.rod ,damd .darydv
,arkyd
xhdh
,bild
. Chapter IV.
Cereals and fruits.
.mivchd va jorddkihd .chahdrum e babd
9 tri 5t*?-f Hyvo ' *& ) 9-\> #*} **
.nakhud tm1ziik .arzan ,gdvars ,pag .jov ,shak .gandum ,ag
Aamag .zet ,kashmak .kdh ,tabnd .tokhm Jdndk ,bazrd ,vfnuk

6 tfy)$ . -uJfrjfj 0 w$3 . ^y 0 y*) . -upy 0 $Jji . -") 6 ^(2J^
.darakbt .shajrd .garmeh ,gomeh .nan ,ldmd .urd
.kdmd .kunjcd
^pa ?.) -km *j -*A ?V -"W V -w**

,c/it&d
.nac
,kanyd
.gul
,vartd
.mord
,anUd
.mug
,daknyd
. -00,^ o -^ . ^>dej* o Sp^yj . 4 ^jf^)r^ o ^3* -e)*<2

,topd
.beh
,saparjalid
.vddrang
,bilboshid
.hezam
,chipd
.khctl&ji ,mashmashyd .andr ,romand ,roramnd .hormdd ,kumtrd .sev
I In almost all glossaries this word is explained by 'small', but * has also the
meaning 'wave' which is quite appropriate in this place according to the classi
fication. D.E. has syjjIS' 'a causeway, a fountain'.
i Omitted in D.J.; it is apparently superfluous.
3 j^yivf mivchd is taken here from the following chapter, as it belongs to
this one.
i D.E. makes it two words, bit and boshid.
Chapters IV VI.
.khydr
,bojind
.kharb&zeh
,marbdyd
,arbojind .halu .pang

* \C0 in?
&
.anjir ,tarigun
Chapter V.
Wine, drinking, etc.

& ' -*o**-f flaw) ^y
.mdchd .panjum e babd
.d
.//
.serkeh
.khush
,khlid
.khormd
.jdm
,tag .angur ,anbaman .rdz ,kalmd
,manman
.bddeh
,ba$yd
,basim .angmm ,gobanhyd
.khdr
,shakard
.mac
,amrd
.shakar
,ator
Chapter VI.
Vegetables.
& -ooV -o*o-v a û
.tarihd .shashum e babd
.8tr
,tumd ,8hdn .piydz .shamshdar .tareh ,bakaryd ,jalkd
& "*003 ' J033 W -^|^ PYW) - -&)>)

.<7t/i<2
,gabhd
.gasfmiz
.kozbartd
.kdshni
,angopd
I Corrected from oq^jj^ to j^yiu^ as the latter is the word required

here. D.E. has yiyi)*) khurashn.
Chapters VII. VIII.
Chapter VII.
Quadrupeds, etc.
.jdnvarhd .haptum e babd
.larnkd
,<tsp
,sosid
.ydv
Jord
,tond
.oshtar
Jamnd
.gospand ,k,nd ,kalyd .astar ,kotind .khar ,amld ,amnd .mddyan
0 ' &&} ' ??) 6 *&$ * 1$* V ' -"ty r1^ * \>~j * 'Hj
.kdvcd ,angot .mesh ,arrun .vareh ,kond .pdzin .barriin JbarkkAn
^jo?0 ^jp $y$')*> }"> -*-*-* ^_jj *- e>6 -*
Jambrid ,dobrid ,akbrul
.vahi
,zazrd
.boz
,azag
.gdv
,az
0 ^2-X? -K)^-" 0e) -jJ^V W -**J3^* }}* -*w* ^jV^

.s/r
,a/j/a
.peh
,talbd
.dhii
,tibd
.khuk
,azord
.scbrid
& 5-o -v^ ^te) -"^<2 J5)e) -*w )1* -o-o^-f -xj-o-f
.khik ,zakyd .post Jaltd .pdnir .goptd .roghan ,mdshyd ,mashyd
Chapter VIII.
Birds, etc.
.morvan Jiashtum c babd
.dulman ,cliachd
,charbosbyd
.murvch ,zazrdntyd
,tangHryd
1 In Farhang-i Jehangiri it is ^jyol, in Burhan-i qati', ^*jyJof

and ^.LiT, instead of kdvid which is right.
Chapters VIII -X.
,sosobarbitd
.karg ,korg ,?iakang ,lokd .khriis ,alkd ,tarndvaryd
0 Mêj wjjj ê) *LJ o [* $^y . )W] e y?x>\y

.paridan
,bazgonatan .prag
.rdrag
.khdrun
,khdHn
.prastuk
.malek ,kamchd
Chapter IX.
Beasts of prey, etc.

. tandbdrhd .nahum e bubd
.gurg
,dcbd
.shcr
,asdar .gurba ,shomdrman .sag ,kalbd
. p)^ . -*i3i . ,^ o .{jYu . _up.i^ o -ugy . -mi3* . rtf-"^

,(#rc/i
,izbd ,tatmaman .khirs Jatmatd
.zendpU
,zanglotd
.pit
.ropd
,azbd Adlman
Jbanbarbitd
.shaghdl
Chapter X.
Parts of the body.

.andamhd .dahum e babd
.5<c/ ,varkotd .khUn ,damyd .gusht ,basryd .chehcr ,chatar
.m66
,mazdd ,sabsabd
.sar ,roeshman .rag ,jdyd
.pae ,akbyd
1 These words must have crept into this chapter from the preceding; they be
long apparently to chapter VII.
(Chapter X.
,ayoman .peshani ,&h6man
.gosh ,rard ,hunyd .varas ,8hdrman
,hupmati .khandeh ,shtind .negdh ,nakds .nakdiir ,naksar xhashm
O0> . -uêj-xj )roo Ate 6 ^>m ft**? 6 a Ay

Jap
yShaplmd
.dehan .pomaman .vini ,tdlman .rot Jwmaman
,advdz .huzvan ,shand ,gobyd .danddn ,kakd .avrusht ,&hdrman
rdst
,radadd
.rdz
,sarkotd .vang ,kdld
sakhun ,modd .dvdz
j/adman .griun ,cholman .rish ,dikd ,dlakd .darogh ,kibd ,kadbd
0 SOO10 ' 6ff ' ^ ' ' '*>*" WJ'f0 * I^Wtt" f**
.pos/if .gabmaman ,apman .var ,dsyd .angusht ,hochtpaman .dast
%Kjfiyw iw ^vs ^5
.aslikambch
,dwhman ,gariijdman
^ iw -v
.dil ,rabmaman
.jdn
,add
>w <^t<2 -vcrpG fij* -D^[j **i jy> - #*

.tanvdr xhilch ,mdmchid .abach Jjachuchyd Mr ,abar ,aerman
- yr*5) ywy ê) -A)d) M5 iôo }$ -fH)

,6asonufc. ,hushnuk .papar ,paprd .kun ,shatman ,dobar .shckam
.pde ,raglatnan .ran ,armc .zandk

1 In E.D. there is ashkam only, in J. both.
Chapters XI. XII.
Chapter XL
Mankind and degrees of relationship.

.mardumdn gangdn .ydzdahum e babd
.mard .gabnd .has Stilus .ztvandeh ,parbd .mardiim ,anshotd
.?ad ,om ./>&/ ,a& .mddch
,vakad .nar ,zakar .zan .neshman
o i)S 3tf . $$) o }fu . ^"^jqj o 3^3j . jA o ^y^ . o-0'

.farzand ,pandand .khuh Jchdtman .brddar .bruvar .brdd ,khdh
. -u^jep o ^3 . -ê)3 . aQ.^) o $yy . ^^ o -oie> A

,rapitd
w*joj
.bttdneh
.ridak
-<>>>*
.khesh
,rapyd ,rap.hd
iLôe)t
?>*
.dokht ,bentmen .pus Jbenmen
-eei
WW
-"ô^
,napshman .khild Jbanapshman .kanizak ,rachitd
.avarndc ,avorndk .javdn ,joddn .bhjdneh
Chapter XII.
Men of high rank.

.mardumdn avrigan .dodzdahum c babd
,malkutd
.shdherydr ,shatanydr
.pddshdh
,shritd
e 5j>jy . )yS o cp&f . -o-f o ty^ ^ V-ÔO * -"^ f^JOO

Mland
,zin
.mch
,ma&
.keh ,kad
.shdh ,malkd .dahyopat
Chapters XII. XIII.
.tavanik Jupanik .vasptir ,barbitd .vajorg ,rabd
.sdldr
,sUddr
-"WjV ^ -^)^ 0 #* . |Al . jy.^ o ij|^ . 3^

,inalkotd Mnu ,montd .aitjama?i ,arsan ,kanashyd .mohar ,modar
.frc/t
,fc?d
.wsWd
,pakitd .ganjur ,ganjobar .bdnboshne
Chapter XIII.
Men of lower rank.

.marduman airigan .sezdahum e babd
.mo?
,mague
Mvesht
,hdvesht
hervad ,manashyd ,mag6shyd
,rakitd
parastdr
.ddvar
,ddtobar
,kdsheh
,amuttd
.bandch
.asho
.dddastdn
,bdkhin
,ahlob
.dind
,vdkhm
.movad ,magopat
.dastur
,dastobar
.rahik ,rasik ,rapmaman .ashdgerd
-u^) e ^^^sji^ . j3)-^ . \wftHOyi o 3^5^" . \)>5g

,rakotd
.hustigan
,shrard
,vaSn .vandhkdr ,shazdd
.dnjd
,hostobdr
,z6bd
.vmzdilr
.niv
,tag
,ma:dobar
.hwhydr
.vahman
10
Chapter, XIV. XV.
Chapter XIV.
Prepositions and particles.

.madman va asQan xhehdrdahum e babd
,adrarz .bdz ,rakhdr .an ,dak .an ,zak .6e ,vo ,var .avar ,madam
xheh ,maman .aevarz
Chapter XV.
Implements of war and warriors.

.artishtdr va razm zdhi .pdnzdahum e babd
Jtashotd
.kdrad
.tir
,sakind
,atyd
.asovdr
.shavshir
,asobdr
,dobrd
.prashyd .panashyd
.vastan ,shakitonatan .kamdn
.mashkdr ,masnd .nezeh .ramik .sapar ,rapQn ,tez ,atot
J-A/yO in all MSS.

1 Corrected from Jj^yjJ
2 Some -words in this chapter appear from the classification to belong to

chapter 13; but all implements of war can be thus classified separately.
Chapters XVI. XVII.
11
Chapter XVI.
Writing, etc.
.dapgdni .shdzdahum e babd
,<w^ .j'ufti .khameh ,papyd .davir ,dapyiln .paspuk
,oesh
9)w20i -*?*>} # soV -*>*4 tf^ }W Jl>tU^

Mveddn
,gshotd
.ndmeh ,mored ,magartd .madet ,tanak
.zabdb
&,>*** -Vi^- ^jv* îe) -.pw oMiJ^jr . -o-uty

.sakhun ,modd .srobd
.pcyham
,pctam
.avrdh
:avrds
Chapter XVII.
Clothes, etc.
jdmak.hd
tast
-huchart
.joldh
hafdahum c babd
,shupkd
.azd
,azman ,azdaman
& 54to -"0H6 iw"a0 - -Kyy*

Jdmeh
.topd
.pcrdhan
,arbcrid
1 In E.D. it is ^.ttg; in D.N. pasaj.

2 In D.J. it is 4^(y khameh, 'a pen', but another MS. has 4Mj jdmeh
'a dress'; the former being more appropriate in this chapter I have adopted it; as
'clothes' are out of place here, according to the classification. In J.D. papd is in
chapter 20, and is translated jvJLs,
3 Corrected from eahd, according to DJ. which has IJ>1~? in the margin.
12
Chapters XVIII. XIX.
Chapter XVIII.
Money, metals, etc.

& ^-itJJW ' ' -Hyw**)" two* * 3jj
.ayokhshast
.guhar
,kaspman
va
khdstak,hd
.arz
,kasp
.hazdahum c babd
.khdsteh
,nakasyd
,vankd
. 1)3)3 . )yti o uX> . u&u . -Ju^jJiA o X> . -mlm3 . -uijjî . -uy^

,z6zan Jojati
,A;ipa
.chish
.sim
,asim
,kaspd
,ma?id&m Mir
.namuk
,maldhi
.zar
,zdbd
,tdbd
,ddbd
,chapu?i ,chabu}i .dang ,mad .dttram
,mildi
.dftdvch
,kukamd
.sang .jdrard
Chapter XIX.
Crime and criminals.

.pddimdr
.nozdahum e babd
jjpSq&S o j^5)3 . -^>*> * ejyS . ^pS o ^ . ,^jk

.dasfgarob .zenddn Mobas/jd .garuv .garobd .avam ,z6pamaman
.pddefrds
.hushtdc
,pardiin
.pddimdr
,pagdHn .dastgarok
.pddefrdh
1 I have added ^clij^jii)^ to UQ>Aô43ii}M. It is not found in the MSS.
Chapter XX.
13
Chapter XX.
Verbs. Adverbs.
.bhtum e babd
.mudmamunem .sahcd ,madmamuned .sahastan ,madmamunastan
.kdmem ^dazbamonem .humid ,dazbamoned .kdmestan idazbamanastan
^r
^P* son
tftfP* in*v
m**H^jl
.varuem
,admmiem
,admuncd
.admunastan
.varocd
son^
tfjnt wtnf - wity
Jamloned
Jamndnid
.varustan
.goftart Jamlonatafi
iwmg
.goftan Jamnonatan
& |) 4fti^ 4?me )}>

.gobcvi Jamlomm ,jamnonim .gobcd
.khdhed ,gaprhaned ,parhoned .khustan ,gaprhonatan ,parh(kiatan
orponed
.dmokhtan
,arponatan
Mardan fiahUnatan ,vddunatan
.khdhem ,gaprho?iem ,parhdnem
.dmozcm
,arponem
.dmuzcd
hwo%) .pii) )rj ^>of>. sen? so} tfjijoft

,parsh6natan .ktinem ,bahuiiem ,vdd&nem .kuned Jbahiiried ,vddancd
ipaskdfiatan .vajdrem .parshonem .vajdred .parsht'mcd .vajdrdan
0 n^P3 wrwj** 5jj $))}*$ kAj êttâ hkAj

.daridan ,sikdnutan .b&rem ,paskOnem .b&red ,paskuned .btiridan
14
Chapter XX.
&)vv fa - ii?ivo V* yw* $y* &m>*

,azroned
.kandan
,azr6nata?i
.darcm
^sikonem
.dared
^sikonid
0 &> . fttiW ))W? ' MfJlW J(*)) )YW tf?1}

.duzed
,attoned
.dukhtan
6W
tfJN WO
.uttunatan
jfyl
.kancm
)W)fc>$b
.nakaned .shamttoned .nakandan
,azroncm .katied
.-ty 11 W
,shamU6natan .duzem
,attonem
0 se^ soiieA uses**' iwiej-êi yy îiôô

.henjed
,pazponed .henjtdan ,pazp6?iatati .nakanem
6SOV
'
SOW
.rued
,kadhoned
))^*p
.rustan
.sharriitoncm
p**b}
0 <ou,
. ^qSq
,kadhonastan
.henjem
,pazp6n~cm
iyô 0 tfJiv^ &)?>& Mtya iKvaw v pw>

,azdroiiem .driied ,azdroned .dridan ,azdronatan .rliem ,kadh6nim
v) -p)$y *>*' kw^ 6 11^00^ ikiko^' 04:1^
.karcm ,zartt6nem .kdred ,zarituned
keshtan .zaritonatan .druim
0 sops w-o-f &)v*a tifcjfi iiwv-o-f 11^1^(2

.chined ,mashrlined xhadroncd .chfdan ,mashrfinatan ^chadronatan
soirî
môoi
iw>**i
p<2
iv-*j-f iv3a
.naSyhoned .vekhtan ,nas,honatan .chlnem ,mashriinem .chadroncm
tfjtt*^ iwwoty wwâ $$*\ tj*>*i êî

,pas,honed
.avshandan
,pas,honatan
.vezem
.nas,honem
.vezid
,kadrdned .padmudan Jtadrunatan .avshanem .pas,hdncm .avshanid
iiww [ 00} -ej^ ^] ^êj py^ se^d)

.takronatan
.kapiz
kapd .gabd .padmdem
Jmdronem
padmded
. -uySf . -uj)^] (2)0 1V^ SO(2K> &)?}? IHC*

,maztiid .mazond
sanjem .takroncm
.sanjed ,takroned .sakhtan
' Chapter XX.
15
.shoem ,araronem .shoed ,araronid .shostan ,arardnatan .tardzuk
iiwi^j-ny * * ^w tfv-" ^)ir^ IK***1 WPt*

.khditonatan
.drem
,iahdncm
.drhl
Jahoned .drdan ,tahonalan
,rish6nid ,nasbahonid .sarishtan ,rish(matun ,nasbahonatan .vikhtan
.pukhtan
,apponatan
.sarishim
,rishoncm ,nasbahd?iem .sareshed
,ba$hr6ned Jbreshtan ,bashrmatua .pazim ,apponem .pazid ,apponid
.yeshtan ,yczbahdnatan .khordih ,tangurid .barizim ,bashronim .barized
,nasdaman .nemdz ,?iasim .yezim ,yezbahunim .yczid ,yczbahonid
.ncvih ,mahonddast .nahdmuz ,nashidman .namdz
,vashtamonim .khorcd ,vashtamoncd .khordan .vashtamonatan
oÂjs . > o ift\x> . %})& o ,^pji . ))^> o >

.sardim ,zamloncm .sordid ^zamlunid .sar&ilan ,zamlonatan .kliurim
,drmdnatan
.vandddan
,shakbahunatan
.khandidan
,dabhunastan
))**))%} 1K*-<CJl MM)>tf5 MftXJ HTMÂ* Mê)^

,fcimi?nasfara .ncshaslan ,jatibonatan .gddan ,saritdnatan .khoftan
,sazU6natan .raftan ,sdt6natan .ycstddan Jahiimonastan .khdstan
16
Chapter XX.
Jdtonatan
.hupast
,vafl-0,nastan
.davidan
,rddonatan .raftan
.xhodan ,vazronata?i .dvardan ,rapmamunatan .dmadan JdiU.natan
wi wwjA fw*G iww) ))$y& mnvw

.vrckhtan ,varik6natan .tnandan ,katrunatan .pddan ,vatrunatan
.didan
,azitonatan
.hastan
.asrunatan
.didan ,dstonatati
.vandddan
,ashkahonatan
.avgundan ,ramitonatan .greftan ,vdgonutan
WW-** o ,^^ . twp^Jt o nt"teK> IIWJ'ftHO 1WlfcJ-0

jzrilnatan .dnidan ,aidgonatan .dvordan Jdidgonatan ,jdit6natan
mi$-*> wAj iwh* n^^ wwp wk>i

,(ldrronatan
.bordan
,dadru?uttan
.gristan
,gabriinatan
.nidan
mwt>*f B Htf>o-o wwjo-o w^-" in*w3 mkj*V

,mditdnatan .ddshtan ,jdsonatan .girestan
,bahvnmtan .tarsi-dan
WrM>*8 WtfXJ** WPM*M) Mt*H> ' WfJEJ* W^

,shabkonatan .heshtan ,shikonatan .shekastan ,tablonastan .zadan
wswf tiftyj WW* M^-^l MWIM WtfKJ5*

,gopkdnatan .bakhtan ,ark(matan .vashddan ^sharitonatun .heshtan
WIVft<f 8 ' WfcW* WW?*? WtfXJ IWMpP^ WÔ"
,makbrunatan .setddan ,josgonatan .dddan ,ddbunatan .avzaddn
IMUMH1
MWVfiVO
.apordan
,$hochrunatan
WWVGJO
,sochrdnatan
1 Corrected from j)^yqoJi.i estddan.
WPtfWe)
.padiraftan
W)Y*rf
,maklnmatan
Chapter XX.
17
. kharidan , zadonatan . nehddan , andtdnatan . khdstan , bUnshonatan

0 WJ)
IWHW
t1tf>-
)<))*>
WV0
IW-^f
.bMan, jdnunatan. zddan, zarh&natan . froklitan, mazdonatan
.mordan , jamitonatan. avzadan , jaktrunatan . koshtan, naksonatan
huzvdrashna pavan rd napeshtan maman. vadardan, nabrunatan
thadonatan .
anbeshtan ,
atimonatan .
napeshtan ,
jaktibonatan
!W>*> -Wll^ 6II^ MflNqft m*t,A> -IWOO

.khdndan, karitonatan. rasidan, jdmtonatan. parastidan, shatonatan
anitunatan . dshnudan, vashmamonatan . hoshmardan, manttonatan
& [* 5g" ' -"M *H* ' -"W] 1 W-^*)* * IK8))*^ Hf*HO
.Idiameh, papd . tok,
Iold
. andeshidan , rakjionatan . ddnesta?i
1 Corrected from *$O06l) napeshtar.

2 This passage is an explanatory note which has crept from the margin into
the text itself. It is , however , of some importance as it shows which language was
understood by the name of Huzvaresh. Its meaning is: "the word for writing in
Huzvaresh (Huzvanash, see the index) is jaktib6natan". As this is the well
known Semitic term for writing (compare the Hebrew and Chaldee 3TDi katab,
k'tab 'to write') it is evident, that the Huzvaresh is only the Semitic element in
the Pahlavi.
M. H.
3 Thus all MSS. J.D. has M^XVM)" an bash tan "to fill". In Persian
there is also a word anbestan, which has the same meaning. See the index.
4 All these four words apparently belong to chapter 16, where they have
been introduced, as they are connected with writing.
1$
Pronouns and Adverbs.
Pronouns.
.manicha, richa . shumd, raMm . omd , roman . td , ra& . man , ra
1WOi^T
* fir 6 î5'u * W W*1 ^'4y ^ * ^
ragomanshan , am , ragoman . hast,
att.
ot,
avot.
om, avom
o Api . (9) o ipi . }4 o )pi . j o p . $ o ^ .^5 e )Wo^

. oe, varman. an, dak. an, zak. in, goman. cm, ziam. amashan
&~H)*5 .-H)*5 ojy^j .-^y ojjiôy**
. sJsft ,
zfasft .
osh , avash .
. 1)001V|
oshan , varmanslwn
Adverbs.
. )
o )} . AM o i)^*
. îjfl o V)Y . -)?*& o )y
mavan. kd, dgh. anoe, tamaman. hul,
. **
laid, avar, madam
.dineh, adudunch, acdun. kd, dmat. chun, chasxin. chag&n, admat. kc
. dwr , arik .
angdh ,
ds&n . agar , ot .
td , vad . aydv , adov
o in . -u^j o )j|y . )j(3 o ))) . j)^ o )^>)^ . jU^tf) o JAi . ^-uJ

. ae,
ana.
,/dr, jdvar . nUn, k&n. kohdn, kahobdn. der , rahik
mdlman . hamoin, admandin. agnin, ag. vas, kabad . bar, kand
javid. az, min. 6e, varman, ghan. be, band, nahan, nosing, pur
bakhin, dayen. md, al. naC, Id. tar, rachat, avd, rotman . jttd
Appendix I.
. $?j
19
o ?**) Ô)^ y-*** ' YSV * W ' **? **>*
ratmaman . nist ,
loet .
aezin ,
hobin . avdz , rakhdr . andar
. pas , feotar , dkhar . acas/i ,
izad . pesh , roin .
aedar
Some adjectives and nonns; words denoting

time and year.
dakid . amid , sobard . arzan , zagar . veh , shapir . nek , nadHk
.geran, dagar. vatar, sarttar. vad,
solid, darud , shum.
pdk
. sa75n , shanatdn . sdl , shanat . zaman , borin , hangdm
Appendix I.
Divisions of time.
& -$)*> ^qoo A*O*0*
. anhotnd
mdher . parlr, dsdr.
ddddre
sepdsc
shav, leliu . roz, yom .
mdh ,
Wnd
.DM* o)S^ ._$ oâ . JAa(y^)o o -4c3ê)-oe) âjo*^jj -$0

daman . magar , vadnd. dig , xamdher . pasfardd , botmdher . fardd
- ))$ ewe) ->e)*" 0 j)i-f*o' -W 0 j-c) . ))>* ? uf*

zarpun. pddiz, raspind. hdmin, tatard. vahdr , vahmQn. zaman
& W>0 2W" *(** -* }T JWW tv>> 0 ))?>^

.8/iM7n<ir, aimdr, admar . hamd , hamch . javtdan , rorman. damastan
I Some pronounce it ranar. 2 Some read it a mar, which is probably correct.
20
Numerals.
.jdrwned bind aduk va; yom rak aniran vad anhomd yome. yomhd
.jdnoned sar aniran vad anhomd men pasta va petisdr bind head
*ffJZJ iw -^jj vîej^ *i -j^j rtPve) îA) 1

yomepanj rotman bind sapandomad vad bind farvardin fardum men va
. shanat aduk jdnuned yom panj shasto va scraz veh panjeh
Numerals.
0 sx> . -u^yô 0 y . sy . jj)ô 0 î . ^fiy e y>x>)*}) . î3J_?|
. sc ,
tdltd .
do , duil , dalin . yek , aduk . nakhost , nazdast
0 ?qu '-*f$ 0 -XJ-X) * -**Ô0 file) -X5-0-6)* ^CG .û

.haft,
shabd .
shash ,
shatd . panj, homasyd. chehdr ,
arbd
OAJ3 . 5) 0 y^ .A ôjo . HUÔ" 0 y>) . -u-0?> 0 Ô0* -^lO?

. s2, raft, bist, re. deh, ashartd. noh, tasd. hasht, tomanid
esk .
haftdd ,
sife .
shast ,
cs .
panjdh , sak .
chehal ,
sa
0 ^0.13.5.13 . 3)yt e ^j? .3))? e ^>ji . 3 jj e 4p . A-y-u o ^>,Ô0JJ

.scsad,
seraz. dosad, doraz. sad, eraz. navad, ask.
o ôii~i(jjy . 3 3yi y o ^fijgj 3 \>y ^ÔVS

.shashsad,
o î5^*)
.nohsad,
shashraz.
3jy>yy*
nohraz.
pan/sad,
o
îi^^jj
hashtsad ,
hashtdd
-^^"u
panjraz.
chehdrsad, chehdrraz
. 33)m)
o ^jsâj
hashtraz .
haftsad ,
. 3Vj
haftraz
. dchhazdr, bivar . yekhazdr, eragh
Appendix II.
21
Coins and Money.

o fin y^ sjopw ^ o >y$ . Af e yêj . ^-ue)
.dangdo, maddo. dangad&k, made, dang, mad. pashiz,pashizeh
edindr . nimdindr , pangdindr. dangchchdr, madchehdr. dangse, madse
o ^
^j 4 ^fc
e ^^.a*
)* &?*)
o tajtyi
. daslehdo , yedman-c-do . dasteh-e-jdmeh , vastarg-ycdman . yekdindr
' JD" * i*
^-VS^-15-9
^J* * )* mj^jsa
.y ^ jjk
ycdman-e-panj . dastchchchdr , yedman-e-chdr . dastchse, yedman-e-sc
.kapiz, vas. dastchpanj
Appendix II.
Miscellaneous words.
&W>o ^ net
. ddddr shame puvan
. andam , hanam . hangam , anbam . chapQn , chab&n . koh, kop
Vo -J*)*> o )*>*,) . 3*j>Ot o^ .j32eJ o^^y.J)^^

.shakar, khdr. ndkhvdr, nasobdr . biveh, ptreh. dddmas, masdtor
**# -Hyp o3V % mm -<> -jM^ o -(yej ~oy>

.dust, hamhd. korag , nakand, ghojan. shir, lobund. ropdh, robds
Ojjlgj) . 33-^J
O J$JAJ
. UJ o 5-u^jm o -u^gjp . -Ul} 0 ^3il^ . .fÔ
.ap<2r, shagar. andar , dayen. ae, ae.
goftd, gobd. tdrik, tUrn
o fuy . y^y o ))* . -quS)QX>m o yS3jj . d^ o î3 . ^j*j

jodl, jobdl. maeddn,
aspords .
hargiz,
agorz.
sinch ,
ftoftd
24
Appendix IV.
sham pavan kharfastardn hamdh zapre va nish va zahar bastatn yum
i iW&V ) -)) V* *m -x)j3>o^ ) ))<&>$ hp *vZ) )

va avrigdn va anhomd satar vanand aiabdric va prttun tag niroe va
pavan yahvUndd bishazch va ashem yahvundd aedun yahvUndd robdk
lP
1 ^^Vo-uj
--0*>>*
J^^KJ
-<A*J-*}* t *r?.)
*$}
gadman va rayomand anhomd ddddr aiabdrie va niroe va shame
pardrUn va shapirun kand pavun zivashni dir va dorasti tanhomand
zkatibonashed man rd miin varman 7idmcheshlik va konashnan
. zadan kharvastar
[Translation.]
In the name of Ormazd the creator.
On the day of Sapandomad, in the month of Sapandomad, in Sapandomad-month, on Sapandomad-day, I bind the poison and the sting and the
jaws of all vermin (noxious animals) in the name and through the power
of the hero Feridun, and the help of the star Vanand, of Ormazd, and
the highest (angels) ; and it (the incantation) shall have effect, thus it shall
have. May purity (be restored), and healing be effected through the name
and power and help of Ormazd, the creator, who is bright and shining.
May he (obtain) health and long life, (and success) in all good things, and
virtuous actions, and fame, for whom (this incantation for) the destruction
of vermin shall be written (and also he) who (shall write it).
M. B.
-csQo-
25
Appendix V.
Appendix V,
,
s \
The Pahlavi Alphabet.
-M
<
-J
_M
Pahlavi
Persian
Roman
<\
0
e c
ki>
cy
kh
ch
tfl
tt
>
U -^
JJ
Pahlavi
*?
Persian
u,v
/c
<7&
s/t
Roman
-UJ
r 1
-V
Pahlavi
IT
u' ;>ô'
v5
Persian
tin
an
Roman
&
k->
>
r, J, 6
The Pahlavi Alphabet

with the various phonetic powers of the letters and their
compounds occurring in the Glossaries and other Pahlavi
books, according to a proposed system.
Prepared by E. W. West, C. B. and revised by M. Haug, Ph. D.
i or o 1) a> initial, as in flJOn asp, )yJSu airdnu.
2) d, medial, as in tfy<uA kdrid' J-uhuJi sdldr; sometimes
initial, as in )y*w dsmdnu, $Xm drd.
3) the numeral 2, as in SiM 200. See j> 3 + j.
4) ft, as in .fy-** htzam, &}*>& sahcd, o*$> garmah.
5) ha, he, as in Ô-" hasht, t*Jaj*3ft) farhcst. iu muhar.
2$,
Appendix V.
6) kh, as in ^myu khrusak, ->(j-"} kakhsh, <y^>y dHzakh.
7) kha, khe, as in iu khar, ())n khers.
-m d, final, as in -uiJ ra&a1, -ugj.tt^ kaspd.
au L) d, as in -ui^yi fca'sd, -utx>) nasd 'a corpse, any thing which
defiles'.
It was probably pronounced di originally.
2) di, as in -uJ rdi.

3) the numeral 3, as in 31m 300. See y = u +j.
j 1) 6, as in ^jyji/Ai bilbiishyd , jii <J6.
2) 6a, 6e, as in -Jfj^l batyd, -\yx>{ besryd, 3i* kabecl.
g 1) p, as in (jq pirn, juqu apdr, )* kasp.
2) pa, pe, as in (jgj pas, -ijjpty yuspand, oXJ4M ncpesht.
3) /", as in ty-uJg) frdrUn, nêH3 greftanu.
4) /"a, as in ~^j)gj fardd.
5) v, as in )}*o3g)) raaviddnM, gy.s garov.
6) ua, as in ^gpi ftwafc.
p 1) /, as in -^)^> tiUd, ^^ shanat.
2) ta, as in _u)^ tatard.
3) d, as in 4j)?f gandum, q>yi darM. Sometimes this ^
has a circumflex; if not, perhaps t, or d, is a better reading.
4) da, de, as in ))q>)Hi shudanu.
<2 or g_2 1) h as in -uJfljy shajrd, q\q panj.
2) ja, je, jo, as in -"^fl jcltd , ffyo anjoman.
3) ch, as in -ugjig chtpd, -&fy kamchd, ()< c/tilcft.
4) cha, che, as in fjifl chab&n, ^>QY* hUchart.
1) There must have been originally a ditt'erence as to the phonetic powers of

these two letters. In the Pahlavi alphabet contained in the Hivayet of the Bombay
Government collection (No. 29 a, fol. 108) & is marked as \ e, and (9 as ^ ch.
Appendix V.
27.
a, rarely, as in H(2)J dmtizcm, (j3.u era.

31 r, as in 3^ty3j brdtar.
ra, re, as in -uj3 //?, ^3.3j pirak.

/, which is often not distinguished from r in MSS., la, le.
the numeral 20. More commonly s).
r, only in Laj zakar, -nyssj zakart, 3<*(y dkhar.

I, only in ia a/, i) vaZ.
s, as in &}-2 zit, j3jj asd, 3j tv/s.

so, 2e, as in jui3i3 zabzabd.
s. initial and medial, as in J3J3 s/V, ^jgj^w gUspand.
D 1
12
sa, SC, as in <j^3. saryd, ~q-uqx> scpas, 3joaj tiaksar.
rarely in the numeral aJi 50, commonly *.y.
tt or J) 4
j/efe, ifc, as in ^j))wjj> yckavimflncd, Dy^s^ tdja&hriik.
5 ig, as in yii^ digu.

6 di, as in -uaJS dtfco". *)*>)) giirdik.
7
dad, as in ^jy. dadrQntanu.
8 daga, as in )u dagar.
9 gc, gi, as in JJG grt/.
v- final, as in -iy*>)^ kavdras; rarely medial, or before a

suffix, as in jy^fyi khumesyd, Ju^jj^ vandskdr.
2
yi, as in -0))>*o yehevilnyi, -OMVÔ yettbdnyi.
the numeral 40; also in A.y 50, Â 60, A.ya 70, etc.
Hy or go 1) A, as in j*-\) shir, ^j-j^j^w khfirshit, jy^y dtos/i.

2) s/io, Ae, as in -}J(j shekam, j~Hj)^ kitshak,
3) ?/d, as in ))^H&Ht) ydttdntanu, -j(j)^ kanyd.
4) //"/'//, as in ))^)))(Ht) yakhscnUntanu.
5) t'A, i/ic, ?/i, as in gjjA fo'fc, J-^jô chihar, ty-q}))^)1)
. 28
Appendix V.
6) ?, final, as in jqûjiq ddndki; probably ih, or tkh.
7) dd, as in ft-H} ddltnan, J-"(j)0 sarddr, -ny$ fordo.
8) daft, deA, defte, as in --"(j^-jy dehcshni , yg dah.
9) dafe/i, as in ^-JQ-'O dakhshak.
j^j or -j{j 10) #, as in ))*>^*y jq gdrotmdnu, )yux>^y gdsdnu.

mj or -y 11) jd, as in a^j ^'d*.
a
1) gh, as in |gM
ghojan, '-"4-*) shaghdl, o4u aigh.
2) o/jo, as in jay roghan.

a 1) ft, as in -U4)4 ftfifta\ ^J (/A.
2) fca, fee, as in 33^ karg, -u^)^ kcritd, J^~\) shakar.
3) a, as in j^j negrd/i, jj*^^^ hdstigdnii, Â dto. Per
haps ft is a better reading; a Final * should also always
be read ft and not h, nor should it be left mute.
y 1) l, as in J^y^ Ulyd , fcijj pil.
2) la, le, as in Qf lap, aJ^ mdlek.
$ 1) , as in -ju, w7. j**#^ tamdm, jn$ dahum.
2) ma, /<, as in -ufc^-f madind, 4-f) namak.
) 1) , as in ipo*) ndkhun, }A)t bandak.
2) . ne, as in -o-u^) nckds, -^j-û kaneshyd.
3) o, , ii, as in ^(^ (dm, Ô016) 2JMS/''- **^)0 P^** l|_
aM; the final of all infinitives ending in )|p tanu, of
ail words in )yt dnu, of all abstract nouns in jô cshnu,
and some other words, as uô (arm, uy<*(y yashrubu.
\
4) , as in J}M) udsr, -O^m^
kavdras, \y jdv.
5) va, as in )))) vaspur, 3jui br&var,
6) r, ro, as in ?>^ kart, o)0 frdz, Ag)* fter/afc, ^))^0)*
kerMncd, ju barman, Jih) oaord. HÔO shatru,
Appendix V.
29
))qf Metrti, etc. In some words of Ihis class, ) is often

used for j.
7) I, la, probably, in a few words, as in jq mahjd. )) val,
-uw hold, S)g) pelay.
3 or 5 1) V> Va> Ve> as in )yo5i yazddn, ))Ô04 Jjashta-n.
2) i, t, c, <o, as in fo*J pit, *y jtii, jq*5 ziash.
i or A 3) d, da, de, as in ~^4 dakyd, t)iy> khandak, 5y rtta.
3 or 3 4) gr, ga, ge, as in -"jy-J garohd. JAM agar, *))() vajurg.
3 5) k, ka, as in a3 zafc, i^3 zakar.
6) ia, je, as in J^d Jcâr.
7) the numeral 1, as in -j5 /00, Jb 2000.
\ 1) *, affixed to nouns, as a sign of unity, like the Pers. &
2) the numeral /.
See A.
Combinations of the foregoing letters.

uy = M '+ ji, 1) dh, dha, as in Jam bdhar, J^y* chdh.
2) ha, hd, as in J-^yy guhar, i^^y hdsar, -apy gabhd.
3) <JfcAa, as in sj^y dkhar.
4) khd, as in M^^-ty hhdstanv, t^j^y khdk.
= * + * + * 5) iyd, as in -j^Jj^yû apatiydrakt.
= * + H0 6) ycraA, yasAa, as in ^-^y yasharmok, ^yiuSj^y
yashrdish, generally read aharmok, ahldesha; see
the index under those words.
UO = J + u, dh, as in (#yfmdh.
OQ(y = ji + ji + ji, dhd, khdha, as in JkOO"^-*5 MtdhA, ^^00*
khdhar.
J*OV = * + * + * + . rf^ftam, as in )>*>0(y ddhdmdn.
3Q
Appendix V.
^ = j + i + ii + (o , iydza, as in -*oofc)OM niydzag,hd^jqj 1) hdta, as in JÔ* Mtar2) /id, as in ^yiÔ* hddokht.

3) ftafcftt, as in W hakht.
4) dfeM, as in Ô*^) vaddkht.
5) Midi, as in ^pMO1 khdtman.
ujy = jt + i + ^, 1) fctftn, as in ))>M(y hdminu.
2) fc/2m, as in ^mq# khdmak.
wu = ii + it -|- 1, 1) a/id, afcv, aîJ, as in ^PO* a/lsft> a/lt"> W <Jft"2) a/iaw, as in ift^g pirdhanu.
3) daw, as in ))0>!)> gdbrddnu.
4) afcftv, afc/jw, dMw, as in )>*))0 akhvdnu, yy^y) ndkhun.
5) /itfua, fcw, as in O^K)' hdvangds, ^>OW hdvcsht.
6) fcon, ftdna, as in ))(j>) nehdtiu, ^)<(>) barhdnak.
7) fcMil, as in j^ fc/joYm.
8) AMHa, as in $yv> khdnak.
x> + y* * 9) *2/"ni iv^' as in iW-C miudmi> ywf wit/d?wfe.

10) <2, as in ^^ masdn.
= A + -^ + J, 11) das/im, as in \yy> dashcnu.
12) i/iva, as in J>0} kishvar.
13) other compounds of ii + >*> and * + ) often resemble
pyt, like the last four.
y> = it +j, 1) a&, ab, as in JQf* abitar.
2) hab, as in -*jp3 zahabd.
3) at, /i?, &M, as in
y> ai, hi,
y ub
p>3f milakhi.
4) the numeral 3. See -*.

^y or o
* + 0
1) P> as in IÎO* apoishnu,
^ltW apartum.
^j)0
"P"5'
Appendix V.
31
2) df, as in )yJiy dfrinam.

3)
i) av, ava,
avu, av. dva.,
ava, as in -ustf
-j^^y avrd,
avra, ))$>)*J
))s?J*j dvartanu.
avarianu.
- *,+ A,
4) az, dz, dza, haz, as in J3$y aztr, Jujyj vdzdr,

Jut* hazdr.
5) <y, dcA; very rarely, as in OM vdj, or udc/t.

^y = *t + q>, 1) at, <St, dta, as in 3)^y afwr, J^Vl Mtor.
2) ad, dda, as in ^yj Sd, ^^tV^ mddak. Perhaps dt, dta.
3) hat, as in ^y fiat.
4) khat, khet, kht, khta, as in -JQÔ' khetijd, tfyi bakht.
J(yu = ji + J + ^j , ars//, etc. , as in -^j-qjU arshyd.
My* = + <5 +j, 1) osb, as in j(jii^)M tisbdryd.
= *i+a-r-.a+j, 2) khayib, as in tfjxy* khaycbit.
j = tt + f, 1) am, (ifflfl, dm, dma, dm, as in 5)j* amarg, -"M'}
kdmd, ))y>x>yui* kdmestanu, P4) pighdm.
2) km, /im, as in 4*y* harndk, )yog) vahmdnu.
3) fcAam, fc/im, as in -j*V" khamrd, ju)q> tukhm.
^ 1) dmak, as in ^$j kdmak.
2) hamak, hmak, as in ^ hamak, ^h grehmak.
jia 1) amcr, as in ÔDJ** amerudat.
2) amiJ, dmiJ, as in -XJJKJflUJ' dmujeshni.
3) hamU, hamv, as in J))j* hamHin, )*>)j hamvdr.
4) khamn, as in -m)P khamnd.
5) khamd, as in -^jû* khamHtyd.
Y* = j + ), 1) an, dra, as in -"^5^ araftd, ))*> draw, )M) radra.
2) ail, ad, as in J^X)}** atehtar, ^}-)*> aumid, (oyt> adj.
3) afj aua, dva, as in <0<u)}u avands, i)ytw hamdvand.
32
Appendix V.
4) han, hen, as in ^)} henjcd,
5) hu, hH, ho, as in y* humanam, jyy* hUsh, *y* hoi.
6) har, as in -u^y^jH auharmd.
7) khan, as in *iy* khandak.
8) khu, khU, as in ^jy^* khushk, q>y) nokhdd.
9) /cto, as in ~X)iy* khvish, iafit khvdr, *}*>} nakhvdr.
0> = * + *> 1) oe, ai, as in jy^^)3 zaiydn.

2) hi, as in ^-o>) ra/uk.
3) fcW, fc/j, as in ^^y khik, jS-fyi bakhcdar.
= $ + (j , 4) C8, as in ^)>3 d&.
5) Ihe numeral 60; also in ^) 70.

6) other compounds of ji + A and 4 + 0, as ^) ag, etc.
*y = J + * + , 1) aim, aima, as in ôvy aimat.
2) adm, as in J*^JKy o.dmitdn.
3) ftwn, as in )um vahimun.
f(J = * + * + f 1) iii <&', as in 4^)0 omffc, 4)0 uinak.
2) ai/fl, d#i}, as in ?)0 mdy&t, -^JQ) iidy&dd.
3) %u, &70, as in ^>)j(yJej frdgoydt.
4) Ara, as in jjjy A era/.
5) khin, as in jgfi bakhin.
= 1 + 1 + 1 + 1, 6) di?/6, as in ^-^)0fH bodiyozat.
)flfor)Qf = 4i-r- + }, 7) A/3, as in qt?))01 vddunSd,
8) a</v, as in <y)0f odvdz.
9) khadii, khadva, as in *)0 khadiik, yyy khadvaraj.
ttw the numeral /. See ju.
ojm = -tw + , *<//) , as in ^jtm atghash
Appendix. V.
mu the numeral 4, as in 3jjm 400.
33
See^_jM.
yut
H (he
bob,numeral
as in ^Jj
5; more
bafco.commonly
V)"> or
f* f*
fit fcao/(, baj, as in AWfli bajinak.

jyAj = j+3+jj + ^ + j, barhin, as in JlÔJOOj barhinitanu 'io create'.
o
i bagh , as in o
i bagh.
qu bUj, b&jc, as iu .i^jygy bujcshki , ))H$)\ bdjeshnv.

^m bunacha, as in ,ompmi/ hamdkhtib&nacha.
-uJ ') 1) rrf, as in ^}i3 r<Js, -^jj)o* avrds, _u)j) ward.
2) raft, as in îi.ij3j frahcst, -tvy* kh&rah.
^ 1) rdme, as in D'O-t'
rdmeshnn.
2) rham, as in -Jr * derham.

y*i 1) nfa, as in )û) rdnu, -uyjii dardnd.
2) r/tu, as in $yi ) vai-humand.
3) rkhA, as in )}*>3i barkhdn.
4) lakhv, as in Jjj^mJ lukhvdr.
ô3 1) r, rat, as in )ô) ;a<w, -uôjh arid.
2) rd, v/a, rad, as in ))?J& pard&n, ô3j>^ kdrad. Or ;7.
3) /rfa, as in ^V^3 letamman,
tf = 3 + fl, 1) ?", rj'a, as in pygj farjdm, -nfiCyXi safarjal.d.
2) racha, 33 in ^y racbat.
3) rs, rsa, as in )0ji arzan, v)^M ak&rz.
)j) ') m2, 7t7<2, as in ))j)jj arrtin, )$** khcleMncm.
1) Observe that 3 often stands also for J in MSS.

2) As the elements of which the compound letters are composed, may be easily
distinguished, the latter have not been analyzed in the following pages.
5
34
Appendix V.
i? rm, rma, ram, as in S3 -ffyn hurtnazd.
tfr 1) rman, ramn, as in rtf-uj^j shdrman.
2) rma, as in ^rffyv hormud.
y 1) rw, ran, Ian, as in a^yty avarndi, fiy lantnan.
2) ru, ru, ro, lu, as in )j*iy riibdnu, )yy liiinu.
3) rv, rua, leva, as in ^Vuyjjj airvdrak, ?>y levatman
^ rSm, as in û burem.
y) 1) row, as in )}Ji barinu.
2) ryil, riu, liu, as in )yJi griun, fiyb Human.
3) rdu, as in -^jw3.u ardush.
syS zakh, as in jSy duzakh.
ô3 :m/, ^(73 as in ))$>-> zadanu.
i> zar, as in )j}i^ zarpun.
aS or ^3 safc, :, as in -'(jy zakyd, y~H}*\ besltazak, Jm3 zaka

S zatn, as in ^S zamik.
smcrn, as in a azman.
2 zmu, as in ?>}*> aUzmud.
zan, zone, sen, as in ))<0)3 zaneshnu.

2 so, zi), as in 3)3 a6>, _jJ)3j khaztlrd.
3 zv, as in jpj)3pj huzvdnu.
-O^ 1 so, as in J*)^.* s^Wr.

2 ///, esft, as in -\)<3) p?s/, ÔO-XJ-5^ dakcshthd.
3 jgd, as in -j^3 st<jf<j.
4 di , or (///), as in -x^) nakadi,
5 gi, or gr/i, as in j^sssuy^ sbendsagi.
sdt, as in M^HÔO^ sdtihUatw.
Appendix V.
35
2) saktd, as in )^CH)'J sakhtanu.

3) isht, isht, yasht, as in MfOO^ kishtanu, 1)^)0^ yashtanu.
jfoi 1) sahtn, as in wji sahm.
2) dashm, as in ^jA3^j^ dashmcst.
'-03 1) sdman, as in J^^) nasdman.
2) cshman, as in J^^P roeshman.
ft* 1) <jm, as in î^j^-^j gdsdnik.
2) ,/itJ, as in fj)j*o.aj nas,huncd.
3) aaftfi, so/cA, as in )j<o.i) pasakhu, pasokhu.
4) saftM, as in jy^-J sakhtin.
5) i/i, Mew, as in )jo.s.u)4> khvdishnu, iuqw$s^ kvshenjdr.
6) tsAfi, Mva, as in ^^Jjia sarishutak, Vo-3} kishvar.
7) iddn, as in -ô^J rlddni.
8) deshn, as in )yi$5)) vandcshnu.
9) rfy<2ra, as in )?{$$*>$ mddydnu
10) i</dw, as in yy&>\ bigdnak,
11) gashn, as in y>*o-> gashniz.
JOO3 MWn, as in ^j^XJÔ* avsahincd.
JO !) 8b5 8ab> as *n -<ji^jX> asbdryd, ^KMi sabsabd.
2) ye"6, as in COX)" khayebit.
3) f/c6. <//(, as in Jijy (tfM,
>0 de/i.
4) ^'e/i, as ia^jQJeh.
cj* 1) t, <a, te, sa<, sata, sate, set, as in îîu a&trct.
2) sad, as in ^jJi basad.

3) drt, dct/, as in c#^-f madlt, ^JiHÔ patvanded.
36
Appendix V.
4) dida, as in ))?<&$ didanu.
5) git, as in }*$y* gitik.
j& 1) sr, sar, scr, as in -j|y3A5i bcsryd.
2) igar, as in J^^j^ sadigar.
3) dtr, dra, as in JX> dir, ^>ejVi>e) padiraft.
4) dcroflr, as in 3u c/aâr.
5) gtr, as in j^-ilii gircstanu.
^jj sm, as in yy*^3** dsmdnu.
wj 1) , san, sen, as in 3jy sang, ia^^st dmitdr.
2) tl., m, *d, as in qojy sad, J*>\)0*> asitbdr.
3) sar, rarely, as in 3-^3)0 sarddr.
4) j/m, as in VtKVO'" ayingahdn.
5) dt'fi, as in -ujy <lirid, ))fju adinu.
6) jin, as in ^.ujo ^'mdfc.
7) ju, as in $oj-)0 jnmbinad.
JO or TO 8) 9in> as in J'JO"0 uginin-
9) <7d, as in j^j^j pagdiln.

J 1) At, si', as in ^.JMJ raAtfc.
2) sda, as in JJi asdar.
3) scr*;, as in JiS sag.
4) 8, as in Jjijao^j^ pctisdr, gjiU) wp.
5) das, as in -u^Jtty rddasld.
6) rarely the numeral 5.
fl}$ 1) am, as in ^yî s*crfc.
2) 8grw, as in j^^-ijj yanseguntanu.
jty} 1) shd. shah, shaha, as in ^j-*00 s/ia/, JjyJ-*()y shaJiarydr.
Appendix V.
37
2) ihd, yahd, as in -*Q^J^ tarihd, -*(X}" "lyohd.

3) g,hd, as in -*O0W niydzagjid.
4) si, or sih, as in -a^^jj dkds'th.
-*O00 1) s/id/i, as in ÔOC sh6h.
2) shedd, as in -*OO0 shedd.
-*O()-00 shdedd, as in ^>O-O0-O0ft)} jovlt-shdedd-ddt.
^j-(X) ddkhta, as in 5^j-O0^ anddkhtak.
l*00 shdmu, as in ^jj^g^j^j^j dvslidmtljcshnih.
)H)Q 1) sfcdw, as in ^pm).sgj pishdntk.
2) s/idu, as in ))*>K)^>0>04) pasushdurvdnu.
3) shakhu, as in y()OJ) dnshakhu.
4) i/ufra, t7id, as in JJ^JO^ gihdnu, ^>yO) nihdnik.
5) 2/asa/i, as in j^yy yasdnu (perhaps yadaddnu).
6) dehdn, as in )^KJ dehdnu.
7) gahdn, as in >"O0^0-u ayhigahdn.
XXJ-0 shahin, as in JOO-OJ*' l>ushahm.
\>K> 1) sfccrfr, as in -jy^ shabd.
2) ychab, as in_J1)0 ychabun.
3) dahab, as in -uj>\3 dahabd.
ftyij 1) s/(i, s/ita, s/icr<, shata, as in ÔOp 7#*M) MÔO sh^trn.
2) /d, t/<JJ, as in -"^X5 !/'<*? G'ÔOI nciJ&d&m, neydtum.
3) tA/if, /c/ito, as in 1)tf>OJ vlkhtanu.
4) dd, ddc/c. as in \)^>0 ddtobar, ))*^J-iÔO dddestdnu.
5) flfdrfa, as in ))^XJ gddanu.
6) ,/df, j'dW, as in J^t^XJ Jddukdnu.
qq 1) /iay, as in J^JyOO shavshir.
38
Appendix V.
2) ydv, ydf, as in WW asydv, j)pX3 ydftanu.

3) ydz, as in 4YW1Q ydzdahum, &qq peydz.
X3 or &X3 4) dfiz> ddza, as in ^00^ anddzak.
5X3 or 5x5 5) gdv, gdva, as in -(jJyo gdvars.
^X3 ddzak, as in ^X5)*> anddzak.
shm, shma, sham, shama, as in -j^j-iiw, shamsyd.
*l3
ydm, as in n^)l^(} ydmtdntamt, >**u aydm.

gdm, as in )yvjfo gdmdnu. Jfoyv hangdm.
jam, jama, as in ^ vjj jdmak.
-reo,-*o
dam, as in )*>$ ddmdn, IfoY* anddm.

dahm, as in w dahm.
'imamd, as in ))^1j&(M vashmam&ntanu.
1*(3 * shman, as in Uf^V rocshman.

2
>*0 1
shmo, as in 4JJflM* ashmdgh.

shn, shna, shan, as in ôjhj shanat, ))*&))* kuneshnu.
shu, shu, sho, as in ))^*)*0 shudanu, yâ asho.
ydn, as in jj(m baydnu.
yhu, yehev, as in ^^ji) i-dyhumand, ^y)))Hi yehevilndd.
gdn, as in jyîJJi^" mahrigdnu.
6") </du, as in ))<0(2 chegdun.

7) jdn, as in )}0,/<SraM. ))jo jdnvar.
8) ,/<Sv, ;'<ua, as in )j*>^t))*0 jdviddnu, iy$ jdvar.
yi$ or )o 9) ddn, ddne, as in J)*o ddng, ))<px>yi$ ddnestanu.
10) djt>a, as in 3jo ddvar.
11) cfaM, <//?//, dakhii, as in .)4o3ûg pdnzdahum, tfyyi}1)
kedakhiined.
Appendix V.
39
-00 1) shi, as in JJ^M^-OO shiMntanu.

2) dchi, as in ^^X) dehik.
XX) 1) shin, as in ^^jXX)-") vakhshiniddr.
2) do/*.vw, as in f>0XX> dahytipat.
3) oai/d, as in ^3-fxXJ gayomard.
j7 ') /*, as in -u^)*< ja/td.
tf /m, /am, fern, as in ))?>))^)i? lemit&ntanu, remitibdanu.
rf? /maw, laman, as in tf?j0 sholman.
)/ 1) /an, as in ijû buland.
2) /#, /, as in })ho<) pdhlUk.
*(y 1) maA, m/ia, as in j^y^ maVi , J^y^y yumhd.
2) mA/i, as in J^j^f mdkhcr.
H*^" mom, as in j^ft* tamdm.
Y> mdn, etc. as in ^yG mdndk.
>f mam, as in -^jg /uf mamchyd.
$ 1) maman, as in iftp tatmaman.
2) wim#, as in )i"**)i6Vdj3 lepamm&ntanu.
1) in, m?ia, ma, mana, mew, as in ^y ainman, men.
2) md, ma, mo, as in \ mun, Ji mudar.
3) mara, me/, as in -u),^ maraud, jq mel/jd, menyd.
*f or fa madm, madam, as in ))*>& madamdnu.
y 1) ib, ib, ib, as ia m^j yetibun, qfrJyjo sibartd.
2) d*6, da&, as in -uy^ kadbd.
3) </a&, as in -*) gabrd.
l) Observe that 3 i< often used for )* in MSS.
40
Appendix V.
4) yi, as in y))tf) vddunyi.
5) the numeral 2, as in 3 Jo 200. See -.
tf) or ^j 1) it, ita, el, as in yQ$ mudit, -u^j)-^ shdlUd.

2) id, fdo, ed, as in ))î ddan. ty))} *wA/.
3) yd, as in MWtVÔ yetibtotianu.
^j 4) dad, as in J**ty dadigar.
y or y 1) ft\ wa, as in yii *.'v, ÔtX av*vak2) fr, sa, /a, as in ^jy^ misfifc, Ô ?/;/.
3) icha, as in y3 //c/ia.
y 4) das, as in jy dazw.
1) in JJ 1) ir, ira, ire, er, as in \*> s'r, Jij(y mukfur.
2) 7/ar, as in -u^Ji yarhd.
J3 3) dr, dar, der, as in qfcyJ* darakht, Ji^j^j ahamshdar.
4) </r, jfar, gara, #cr, as in J* manor, jp>ii gcrdnu.
u 1) jwi, em, as in iiJ aswn, j*^ kdmem.
2) 2/cm, as in ^)yp ycmrumd.
3) am, as in ))>* angminu.
u or / 4) dm, dma, dam, dama, as in pv damik, -jV damdamd.
u darnmU, as in ^j)^Vf medammuncd.
s 1) fmtl, as in ^j)^bjJ> yekavimtincd.
2) ycmane, as in Hp)))]> yemanenvntatm.
3) dman, daman, as in ,i(y3 garujdman.
4) dm#, as in Hî^SJ padmuta?iu.
5) iflniB, as in -, jamnd, gamld. ')
1) The orthography in the remaining page has nol hem system:iti/.nl.
Appendix V.
jiorp
en, in, in, ine, as in )y mind,

yo, yd, id, as in y yam.
3 iva, ive, iv, as in j^yiy^ mivehd.
yory
4 dn, dan, den, as in y^ kandan.

5 do, do, du, du, as in ftyy ddkht.
6 dav, as in ))ffey davidan.
tfor y
7 gan, as in 4)VJ* gandum.

8 go, go, gu, git, as in )ty gxd.
9 jan, as in )yy> jojan.
10 jo, jo, ju, as in )y jov, )yy jojun.
11 jo, jav, as in ^y javid.
gjj 1) fee, ez, as in ^g^-ifM beshizeh.

2) giz, as in gjjJii hargiz.
3) scza, as in yo$ sazashna.
4) spa, rarely, as in -ijejjw gospand.
Jp 2/em, as in jii tfi/em.
up 1) edman, yadman, yedman, as in up yadman.
2) gadman, as in up gadman.
3) jdaman, jadman, as in MpJ3 garajdaman.
uj 1) jyera, as in K3)V$5 dadrunye
yen.
ty 2) dayen, as in uj dayen.
41
ALPHABETICAL INDEX
TO SERVE AS
A
PAHLAYI-ENGLISH GLOSSAET.
PREPARED
BY
DESTUR HOSHENGJI JAMASPJI.

REVISED AND GREATLY ENLARGED
BY
MARTIN HAUQ, PH. D.
NB. The first number in each reference indicates the page, and the second
number the line (the lines of Pahlavi type only being counted). When there are
more than one reference to the same page, the number of the page is not repeated.
All numbers after Z. refer to the pages and lines of the Zand-Pahlavi Glossary. I. refers
to the Introduction to the latter work. B. marks the Bundehesh according to Westergaard's edition. All words and sentences enclosed in brackets have been added by me.
M. H.
Imjii,
lit. p
wv
ab, adm
45
A (a) -*
ab in and mji abu s. 8, 3. father [Z..5, 7. In Hebrew, 2N, stat.
const. ^N; Chald. 2N, staf. emphat. N2N, before suffixes 13N5 Syr. ^sf, stat.
emphat. [, before suff. uf oM; Arab. ^j|, in stal. const, 'f
,| Qm
a&acfi jojii s. 7, 9. the female organ, vulva; see bachuchyd. [It

is probably related to the Arab, aj^- 'to cohabit with a woman'].
abar Jui s. 7, 9. the male organ, penis.
abitar J^M* s. Z. 26, 9. B. 53, 6. 80, 14. father [The syllable tar
at the end indicates that the Semitic word ab is to be read as the Persian
patar, padar "father." Professor Spiegel is of opinion (Traditionelle Literatur der Parsen pag. 359) that the word is a contraction of DN 'father,'
and pin 'two', meaning thus 'the two parents'. But this view is quite
erroneous, as we find amitar 'mother' for the simple am, em also, and
as pn t'rcn cannot be shortened to "in tar. If Spiegel's view were
correct, we ought to expect abutarin, or abutanin which never occurs.]
[acha flji pr. Z. 18, 4. "he", used emphatically, "he is to be taken."]
admandcn )0)jfJJ a(*v- 18, 9. in this manner, thus. This word should,
1 think, be pronounced hamotn )OUf wnicn is a contraction of u* hamHn
and ^jj ain, the n and a having been dropped for the sake of euphony.
[This derivation appears to be hardly correct. As it is explained in the
Pa/and by hamoin, we cannot take it as identical with the latter; for in
that case it would have required no explanation at all. It is clearly the
Semitic equivalent to the Persian hamoin, and appears to be composed of
three little words ad-man-den wich are really found in the Aramaic lan
guages, din is clearly the demonstrative pronoun f1 p"! den "this", and
ad-man may perhaps mean "like, as, according". But as the latter idea
is in no Semitic language expressed in this way, the meaning "in this
manner, like this", becomes somewhat doubtful, ad is in in the Samaritan, 7N
"then" in Hebrew, Arabic til,
3!r- "then", and contained in the
T
t '
Chaldee pyiN ,edayin 'at that time'; man is either the preposition jD
46
adm uy
"from", or the relative pronoun jo. The whole would thus mean "then
from this" i. e. since (compare Hebrew INC "since"). > If we read instead
of admandin, aimandin, as we can do, then aiman is identical with the
Arabic ,%.+ <> ayyuman "whosoever", and the whole would mean "who
ever this may be;" compare also the Assyrian aiumma "any one whatever"
(Journal of the R. Asiatic Society New Series II. pag. 236, 37.) The latter
explanation appears to be the most likely.]
admar j*m s. 19, 10. number, numeration, reckoning, an account
(see aimdr).
admat ^>t/y. mm adv. how; when, then, which, that one; see dmal
[The pronunciation admat is very doubtful, as it is very difficult to explain
from any Semitic language, and also its supposed identity with dmat w.
The meanings "when, then", and "which" cannot be reconciled and I do
not think it possible that any single Semitic adverb or conjunction can
convey all of them. Our Glossary explains it by ))H$G chagiin (chashitn)
how? The same meaning appears attached to it in the Pahlavi translation
of the Zand texts, as we find the Zand word hat, (neuter of the interro
gative pronoun) translated sometimes by y>uy (Vend. 7, 1. 9, 54. W. ac
cording to Sp. and my MS. of the Pahlavi-Vendidad; W. has four times
kadha in the last passage; Yas. 28, 5.); sometimes by j^ja chas&n how?
(Vend. 7, 59.83. Sp.); the first part of the word kadd when? is also ren
dered by it; see Yas. 46, 3. 48, 10. 11. ijyojo y *?$? mat 3a*
deheshne ') how should this be given? (or how is this gift, creation?). The
1) This is one of the most striking instances of the traditional misinterpreta
tions. The simple word kadd when? is divided into two words ka + dd, the first
of which is made to signify "when" and the second "to be given, gift," which inter
pretation violates all rules of grammar and is against common sense. It clearly shows
that the ancient Parsi interpreters had no distinct knowledge of even some of the
commonest adverbs I But it is really astonishing that some European interpreters
dare to defend and adopt most of these misinterpretations. As the Parsi interpreters
render the neuter of the interrogative.^ what? which? (generally used as particle
of interrogation) by aemat (admat) and chagun (chashun), the compiler of that
fanciful book, called "Old-Bactrian Dictionary", supposing that these two words have
two different meanings, whereas they have, as our glossary shows, one and the same,
attributes actually to the pronoun kat the two meanings when? and how? Here 1
adm uy
47
original and perhaps only meaning of y>uy appears to have been when? for
to this signification we are led by reading either admat, or acmat. In
the first case we can explain it as ad-mal, ad "then" being identical with
Hebrew TN 'as, Samaritan IN 'ad, "then", and mat = DD mdh what? ex
pressing the interrogation. But as such an interpretation would defy the
rules of Semitic grammar we must abandon it. If we read acmat we
obtain all we require; for vAiaj 'cmatai means in Syriac when? to
which DUCy ,emat in the Mandaeau dialect corresponds (see Naldeke,
Dialekt der Mandaeer pag. 8) which is identical with our word].
adm i tan ytf}Hy I. 34, 7. a proper name.
[admocshna J^ttf/ s. (instead of admiincshna) Z. 23, 3. getting;
following; believing.]
admilnastan jjîij^bji v. pres. 1 sg. admunem, 3 sg. admuned,
13, 4. to follow; to admire, to obey, to adore; to believe, to confide in;
to form a sincere alliance, to be attached, to pledge; to wish. [I doubt
the correctness of the pronunciation as well as that of several meanings
ascribed to this verb. As regards the traditional pronunciation, it does not
represent any Semitic word which might convey any of the meanings men
tioned. The verb is evidently mispronounced. If we read it haimUntan
(or more correctly haimamtntan) as we can do without the slightest dif
ficulty, we obtain a proper Semitic verb, Ghald. JWI/ }07> Syriac -^.~
haimen "to believe, confide in", Arabic je| ''dmana id., Assyrian aiman
(see Journ. R. As. Soc. New Ser. I. p. 208). As the meaning "to believe1'
can be proved from the texts,1) there can be no doubt about it. The
may ask, in what language, Aryan or Semitic, can the neuter of the interrogative pronoun
convey the meaning when? at what time? In all languages known to me separate
terms (generally derived from the interrogative) are employed to express this idea.
And such a developed and finished language as the Zand is should use the interro
gative for such disparate terms! This is nothing but a piece of grammatical humbug
which is only equalled by the monstrous supposition on the part of the same author
that the indicative in the Zand can convey the meaning of a conjunctive!
1) See the gloss to Yas. 4, 1: (according to my MS. of the Zand-Pahlavi
Yasna) y*i dj^> zimdn according to my Pahlavi-Persian Yasna) taw )&s))MY
K51)(J0 dimdn admunetu hamdk vad&nyan "they should do all that has been
believed (confided in) by us". Nerios. misinterprets the passage (as is frequently the
48
adm, ad6 uy, j(j
meanings "to be attached, to form a sincere alliance" may be easily traced

to it. As regards the significations "to follow", and "to wish", it is difficult
to reconcile them with the other. Our glossary explains the word by a
single Iranian term, varustan, the proper meaning of which is not very
easily ascertained. The Persian Dictionaries know a word varastdn to
which the meaning "followers" is ascribed ; but it cannot be identical with
varustan as the u is wanting. Etymologically varustan can only be
traced to ava-rudh in the Zand which occurs in Yas. 1, 59. 64. (Sp.)
where it means "to decrease" '). But this meaning does not tally with the
passages in which acmanuntan (admunastan) is found. There is pro
bably some old mistake at the bottom; varustan is meant to express "to
believe"; but without changing it to vareniiati, or varitan (from vare
to choose; to believe) it will not be possible to arrive at such a sense.]
adov ^jjyf conj. 18, 7. or, if, unless, either. It is nothing but a mis
pronunciation for ayov as used in Pazand yjuj^nj ydv, Persian L> "or".
[I doubt the correctness of this view, ^jj^y, whatever its correct pronun
ciation may be, is certainly not identical with the Pazand ydv, or aydv;
if this were the case, it would be written )y^ or ^j^, zy-^y which is
never done. The characters yftf are in all probability to be read ayuv
or ayuw, as all other readings cannot be explained in any reasonable way.
The second part of the word, wo, appears to be the common Semitic
particle, expressing "or, either", Hebr. and Chald. iN, arab. J 'au, Syr.
o\ av, Assyrian 'il, ''uvvd; the first is the interrogative particle 'N- As
this explanation offers some difficulty I propose another by reading ayup;
wp, uph is evidently the Syriac ^sj ''oph, Chaldee *]1N (in the dialect of
case with him) by yad aham viveda "what I have obtained , got." My PahlaviPersian Yasna translates ''what has been desired, wished for." In' Yas 45, i the
Avesta-word d-vareto is translated by c)V>)1Ky 'na' 's> tne causal of ))^))KVHere it must mean 'believing, professing" (a particular creed.) My Persian translation
has ok-w-'fcis. qdst "he wished". Ner. has prabodliakah "intelligent" which appears
to rest on a pure misunderstanding as this meaning cannot be proved in any way.
1) The Pahlavi translation renders avduritraodha in these passages by -*H
inj^yn) c0}t)A)_u) lend rahokinit humendi "(if) thou shouldsl have been removed
(omitted from prayer)". My Pahlavi-Persian Yasna reads the word rdnkinit and ex
plains it by the Persian ranjidah "exasperated, indignant" which is a mere guess.
adil, adv ftf
49
Jerusalem), modern Syriac 'uph, meaning "also"; ai is then only a change

for av "or" in consequence of its being joined to a word (or syllable)
commencing with a vowel ; for v is really changed in such cases in Syriac
to y; compare, for instance, -x>\J} qby'em instead of qoufem "standing"
(part. act. of ioo_c qum "to stand"). The particle Q)Q is accordingly best
read ayuph meaning "or also". The modern Syriac has for expressing
the idea "or" also a compound particle, yan; see N&ldcke, Grammatik
der neusyrischen Sprache pag. 184.]
aduduneh *)V)(J s. 18, 6. a rite, a custom, a canon, an usage, pre
scription, mode, form, manner. It is mispronounced for ayodHneh from
the word aid&n, meaning "in the like manner"; see dineh. [The word
is an adverb as may be seen very clearly from its classification; but it is
evidently a compound. Its first part is aden, hdden (compare Chaldee
pin) "this"; the second is iniik, or ivanak which means in all proba
bility "manner", and may be identical with dineh.]
aduk )fif num. 20, 1, 4, 5; 21, 1; 22, 8; 23, 6. one, every one,
once. It should be pronounced ayok like nyok for nek in Persian; or
aevak, if traced to the Zand acva "one". [The word is neither to be
pronounced ayok, nor aevak; but it is apparently of Semitic origin, and
to be pronounced khaduk; compare Chaldee "in "one"; the u is the sign
of the nominative which is generally used in the status emphaticus of the
numerals in the Assyrian HkhttC; it is also preserved in this numeral in
the Ethiopic âkhadu "one";1) on the final k see my introduction to
the Zand-Pahlavi glossary pag. XXVI.)
advarz vHiM s- 10, 2. [It is enumerated among the prepositions and
particles; Destur Hoshengji gives no meaning to it.
varaj which appears to mean "one time, once".]
I take it for khad-
advdz o*XJ s- ?> 4. voice, sound, clamour, rumour, tone.
[It is
certainly not identical with dvdz as has been supposed by some scholars;
for it is explained in the Glossary by the latter word. It cannot be traced
to any Semitic word, but it appears to be of Iranian origin. Its true form
is probably adivdeh from the root vach + odi = Skr. adhi.]
1) See Oppert, Grammaire Assyrienne 94; Dillmann, Grammatik der Aethiopischen Sprache 108 (pag. 287).
7
50
ae, afed, az 3.U, tfji, -îM
ae Ajt, y> pr. 18, 8; 21, 10. 01 hallo! that is to say, to wit. Pers.
,5!. [Z. 7, 5; 34, 3; 38, 9; 41, 11. "this is, that is". It is the feminine
of the pronoun of the 3d person NS! hV Syr. Jm hi which is used in an
cient as well as in modern Syriac in the sense of a neuter, "it, it is"; see
Noddeke, Grammatik der neusyrischen Sprache pag. 267].
acdar Jêijj adv. 19, 2. now; in this place (here used for this world).
[It is of Iranian origin; it is perhaps to be traced to itara.]
acdun ))$>* adv. 18, 6; 24, 3. thus, in this manner; now. Pers.
UjJol [Z. 12, 6; 13, 5; 20, 8; 21, 9; 33, 5; 38, 8; 39, 5; 43, 6, 7, 8,9.
I. 39, 1. The general meaning is "thus"; in the sense of "now" I have
not met with it. In the latter it is to be traced to another word, I suggest
Chald. }"iy Hdddn "time1', Syr. jjfl 'idono which combined with the de
monstrative (properly 3d pers. sg. f.) hi would mean "this time, now".
This combination is really found in the modern Syriac \jrL *m "at this
time" l) which seems (according to analogies) to be pronounced cddttd
coming thus very near. In the usual meaning "in this manner" it is also
to be traced to Semitic origin; the first part is again 'Ni SI '*, hi, "this";
the second ddn, don seems to be a separate word, meaning "manner". It
is possible, however, that dm is a demonstrative pronoun also and related
to dm "this". At any rale it cannot be traced clearly to any Iranian or
Sanscrit word.]
act, ait cjj v. 18, 2. it is, exists. It is mispronounced for hed,
hit or hast, Pers. .. 11f a> [Z. 7, 4, 1. etc. I. 31, 2. It is Semitic, Syriac lu!
'it, Chald. rpN "it is, there is".]
aerman )$ s. 7, 9. the male organ of generation.
[aSrvdrch ^3-uy.i.u s. Z. 10, 1. see note 2 on pag. 50. jaws, jawbones.
Comp. Jji))Ji B. 35, 11. 57, 10.]
[aSvak num. I. 33, 2. 41, 3, 5. read khaduk "one"; see aduk.]
[acvakbdr, read khadukbdr I. 39, 1. once upon a time.]
aSvarz d)0'u PraeP- W< 3; see advarz. [Its meaning is uncertain.]
aSzin yjsu adv. 19, 1. as above, as before; in the same manner,
again, anew, afresh, hitherto, also, likewise, Arab. Laj| .
1) See Nceldeke, Gr. d. ns. Spr. pag. 161.
af, ag, ah gJJ, An, J^y
51
[afarg, sjqh
A, s. Z. 7, 2. name of a great expounder of the Zoroastrian laws and customs. He lived at any rate before the Sasanian times.
His opinions are frequently quoted in the Huzvanash version of the Vendidad.]
[afzdr, apzdr J^^" a) s. I. 33, 11. 34, 8. arrangement, with y)
'new", rearrangement, the restoration of ancient books from scattered frag
ments, b) adj. 3^).u3yi I. 35, 10. very efficacious. The original meaning
appears to be 'weapon'; see B. 5, 12. 13. 7, 12. 17, 5. Pers. J-j| 'a tool.]
afzdrhumand s^ytJuJiy s. adj. Z. 41, 2. having weapons.
[afzun ))3o adj. I. 35, 3. prosperous, increasing. Pers. MjVit.]
ag Si s. 3, 4. wheat.
ag 3i adv. 18, 9. (a synonym of agnin) at once, no sooner.
agar J$u conj. 18, 7. if, although. Pers. S] agar [Z. 16, 12.]
[aghar Joj adj. Z. 43, 2. first. Zand aghra, Sanscrit agra.]
[aghari, agharyd -Hy1!** s. Z. 2, 2. superlative.]
[aghrik adj. Z. 20, 10. uppermost. aghriktum Z. 12, 3. most excellent.]
agnin )>)(}*> adv. 18, 9. at once, moreover. Sometimes it is inter
preted by (j.Jii'l aknun now, at this time; already; therefore; still,
however, but.
agorz e)î adv. 21, 11. ever, always, continually Pers. j^Jt hargiz.
aharmok îj^y s. 22, 4. wicked, bad, a calumniator, a blasphemer,
one who wrongly interprets the Zand-avesta.
This word is nothing but
the Zand -Maa60gJi axhemaogha, as it is a rule to change jyw ash

to iu ar or ahr. as, for instance, ashavahisht becomes in Pahlavi ardibehesht; for ashava there is ahrob, for mashya, mart. The same change
we observe in the old Persian of the cuneiform inscriptions where we find
martya "a man" instead of mashya in Zand. [I. 40, 4. aharmok refers
to Aharman,1) the devil; but Alexander Ihe Great may also be under
1} This word is generally explained as a corruption of the Zand ahro mainyus;

but on a closer examination I found it to be of quite a different origin. If it were
really a corruption of ahrd (speak angro) mainyus, it could never be aharman in
Pahlavi or modern Persian, but according to analogies angar-minu, or at least
52
ah] Jj^y
stood by it in that passage. It is the translation of the Zand ashcmaogha,

but not identical with it; if this were Hie case, the Pahlavi word would be
artamog, ardamog (according to analogies); the first part ahar or ashar
must be the Semitic equivalent for the Zand" asha; it means "disturbing
truth"; see more about it s. v. ahlob.]
[ahldesha, ahldish, ahrdish j^yttij^y s. Z. 13, 6; 14, 9; 21, 1. It
is generally the translation of ashem, asha; but it is certainly not identical
with it, as has been supposed by all who have written on the subject.')
In this case the character 3 r, I which is always distinctly and unmistakably
written, could not be accounted for in any reasonable way. The group of
signs JJ^y which begins this word as well as ^)j^y, )iy-xiy can only be
read ahar, or ashar and this must be the Semitic equivalent to the Zand
asha. I prefer the reading ashar which I unhesitatingly identify with the
Hebrew ""Ittfj yashar "straight, right, just, truthful, righteous;" "I5P1 ydsher
"righteousness", from the root *ib^ yashar "to be straight". In the As
syrian this root appears actually in the form "ittfK ''ashar, "to direct", and
is there of very frequent use (see Oppert, Grammaire Assyrienne 180).
angar-mtn; aharman is a purely Semitic word; man is well known in the Pahlavi
as a suffix added to nouns; ahar seems to be identical with Arabic y&.\ 'dkharu,
Hebr. -|riN 'akhir 'another". The word thus signifies simply "the other, second
(spirit)". This appellation is not to be wondered at, as it passed for a bad omen to
pronounce the name of the evil spirit. In many MSS. the name is written invertedly
probably out of fear lest some evil might befall the writer or reader.
1) Professor Spiegel goes even so far as to state (Grammatik der HuzvareschSprache 24, 2 njte 4 on pag. 51) that )oq or. iu is a very frequent change for
sh in Zaiu'. Nothing can be more erroneous than this assertion! JMy ashar (if itt
ar is occasionally written for it, it is only an orthographical blunder) is always the
Semitic equivalent to the Zand word asha or ashi, but never to the mere syllable
ash, or to sh alone as Spiegel thinks. The word Jjwypj), which is the equiva
lent to the Zand fravashi "guardian-angel", and which can only be read farcashar
(.vtjiyg) farvash is either a corruption of it, or rests on another etymology), is
.no exception; for the Pahlavi translators took it as a compound, the second part of
which, ashi, seemed to contain the well known Zand word asha, or ashi; frav was
taken as a preposition or adverb in the same sense as fra. Prepositions which form
part of words are always translated separately.
Jjwv
ahl JJ^y
53
The proper meaning of this ashar in Pahlavi appears really to be "righteous,

just, religious" and this comes much nearer the original meaning of asha
= Sanscrit rita (for arta) "true". The termination dish corresponds
exactly to the Aramaic suffix ait (t of Chaldee and Syriac standing fre
quently, for sh in Assyrian, Arabic and Hebrew), Syriac LJ 'it which is
always preceded by 6 = d. This suffix is frequently used in the Aramaic
dialects to form adverbs from nouns, adjectives and past participles (see
Hofmann, Grammatica Syriaca pag. 278), for instance, JujaC^ ,al6h6,it
"from God, through God", M**^ halHWU, "quickly" (from \Lm
haloko, "one who walks about"). As this suffix serves forming adverbs,
and the corresponding dish J^yu of the Pahlavi occurs in this form only
in the very word uq_u)oq> ashrdish, it is not improbable that this word
is after all no abstract noun, but an adverbial expression, J^yM being pro
bably only another way of writing J^y^ a common suffix for forming ad
verbs which corresponds, as I have shown in my introduction to the ZandPahlavi Glossary (pag. 27), to the Assyrian ish serving the same purpose.
It is true, it is employed for translating asha which is an adjective and
substantive and ashi which is only a substantive. But in several places of
the Gathus where asha is translated by ashrdish, ashd can be taken in
the sense of an adverb, being the instrumental which often serves such
purposes (see Yasna 28, 1. 43, 6. Z. 14, 9. ') The adverbial meaning
appears to have been gradually forgotten, and the word taken as an ab
stract noun. This is not surprising in the least, if we consider that if once
a term, or a set of terms were established as equivalents to Avesta" ex
pressions, the translators used to repeat them always over again whether
they might suit or not. That ashrdish was occasionally employed by the
translators as an abstract noun, is shown by the expression j^yij^y jjgj
(Yasn. 29, 7. 30, 1. Z. 24, 1.) by which ashd is rendered frequently; for
to an adverb no preposition is generally joined. As regards the meaning
of the word, it is generally asserted by European interpreters that it means
'purity1. This rests principally on Neriosang's rendering of it by the San
scrit punya (Yas. 43, 9. 50, 6. and often) the real sense of which Euro
1) This passage is a paraphrase of the words of Yas. 28, 4. yavad isdi tavdchd,
and is to be translated as follows: 'as much as I wish, and am able (to do), so much
I teach, should be desired with righteousness.' The translation on pag. 54 of the
Z-PI. Gl. is not sufficiently accurate.
54
ahl Ju(y
pean Zandists and Sanscritists appear to have not comprehended. This

Sanscrit word never means "pure" neither in the physical ') nor in the
moral sense, but only "having merit, being in possession of meritorious
deeds". The neuter punyam is the very name for religious merit acquired
by various acts enjoined in the sacred books. Molesworth says in his ex
cellent Dictionary of the Marathi language (2d edition pag. 508 s. v. pdpa):
"The word pdpa does sometimes bear the sense of sin, or a sin, but the
word punya that of holiness, godliness, or moral goodness, never"; on
pag. 521 (s. v. punya) he says : "This word punya bears not the
feeblest implication of holiness, godliness, or purity of spirit". This state
ment I can fully bear out from my own experience. The word is very
frequently employed by the Hindus whether they converse in Sanscrit, or
in one of their vernaculars; but they, never denote purity of heart, or of
morals by it. Nor does it ever appear to have had such a meaning. If
some native lexicographers ascribe to it the meaning pdvana, pavitra
i. e. ceremonially pure, something conducive to religious merit, such as
clean food or water which had not been defiled by the touch of a man
of another caste, is to be understood. Nor does it mean "auspicious" as
the Editors of the St. Petersburg Sanscrit Dictionary have guessed from
some passages;2) but always either "having merit, or conducive to it."
The meaning of "holy" also rests on a complete misunderstanding of the
term. After this digression let us return to Neriosang. If he translates
ashrdish by punya. he never meant purity in our sense of the word by
it, but religious merit acquired by certain actions. If he had understood
by ashrdish physical purity, he would have chosen the terms nirmalatd,
1) The authors of the Sanscrit Dictionary of St. Petersburg are mistaken in

this respect. The passages quoted there for proving that the word means "pure"
would never be interpreted by a native Sanscrit sholar in the way they have done.
If jala "'water" is called punya, then it means that there is a religious merit acquired
by using it.
2) The expression punyam ahah Taitt. Brahm. 1, 5, 3, 1. does not mean
"an auspicious day", but as the commentator (1. pag. 217) explains it "having meri
torious actions such as the study of the Vedas". The term punyakdla does not
signifiy "a lucky auspicious time" in general, but a period (such as that of an eclipse)
at which a good action confers a special benefit upon the performer (See Molesworth
I. pag. 521). As regards its derivation it cannot be traced to pu, or push, but is a
corruption of pitrnya meaning 'fulness, completeness" from which sense all others
can be easily deduced.
ahlu. aia y-*0,

v-o> -\j-
-*j*
&5
or svachchhatd. As religious merit can be acquired according to the

notions current among the Parsis only by good works and virtuous con
duct, the translator may have ascribed to it the secondary sense "virtue,
righteousness". And this is really the meaning of ashrdish as we have
seen. This is confirmed by the Pahlavi translation itself: for in Yas. 43,
12 is ashis translated by ^J0-uJ\ rdst "right" which is thus to be taken as
a synonymous term for ashrdish.]
ahlob )\y-*iy adj. 9, 6. 23, 8. heavenly, pure, chaste, clean, a saint;
see asho; the word ought to be pronounced ahrob, and ahlob is only a
change for it here. [Z. 38, 8. I. 33, 3. 39, 1. ahlobdn pi. virtuous, righ
teous, pious Z. 2, 10. 40, 8. It is generally the rendering of the Zand
ashava; see under asho. Instead of ahlob, or ahrob we ought to read
ashru-bu, the first part representing the equivalent of asha, and bu being
that of the suffix va. The translators liked to render the suffixes sepa
rately; whether bu is the actual translation, or only the tran;>literation of
va cannot be easily ascertained. I am not aware that any Semitic language,
including the Assyrian, as far as it is known to us, possesses a suffix of
this kind. It is therefore probable, that this bu is nothing but a trans
literation of va, in order to render every part of the word as completely
as possible. Probably the word was always pronounced asho, that is, the
Iranian expression was always substituted for such a vox hybrida, as ashrubu. As regards the meaning of the word, I refer to my remarks under
ashldish; it can only mean "righteous, virtuous", designating more specially
the Mazdayasnians, the worshippers of Ormazd.]
[ahosh -<jfX> s. Z. 11, 11. freedom from death. Z. aosha + a.]
[ahu yy> s. Z. 37, 1. life. The meaning is, however, uncertain.]
[ahvi ~\}y<y s. Z. 14, 1. mastership. The more correct reading
would be ahvyd.]
[aiabdri, aiabdryd -jyJjJi-jyu s. 24, 2. 4. I. 34, 8. 35, 1. 9. as
sistance, help. It is of Semitic origin; but it must be read asbdryd in
which case it is to be taken as (he infinitive (or noun) of Afel of the root
*QD s'bar "to support, assist"; yd is a termination of the infinitive in the
Mandaean and Talmudic dialects; see Nceldeke, Mundart der Mandaeer pag.
58. About the meaning of the word there can be no doubt, as it gene
rally translates the Zand avo "help".]
56
ai, ak -ill, iu, A.U

aimdr J-u^-ui s. 19, 10. numeration, calculation, investigation. Pers.
jlx! and s^LcT an enquiry. [It is probably an Iranian word, as it cannot

be explained from the Semitic languages if it is not traced to ~1CN "to
speak, say" a derivation which is very doubtful. It is best derived from
the Zand root mar -\- d.] See aimdr.
[aingahan y(JO)0** s. Z. 35, 4. is the translation of the Zand avdunhiciti, which is the name of a sin, "recklessly dashing another to the
ground" Z. pagg. 72. 73. It is apparently a corruption of the Zand word.]
[ainik **)$ s. Z. 7, 13. forehead; Zand ainika.]
[airdn, airdnu yoJm s. a proper name : Ir5n, the land of the airyas
I. 39, 6. 41, 2. 3. 5. 32, 9. 33, 2. 35, 10.]
airigan )y*}*i)ii> s. 9, 4. plur. of airi men, people; all below the
king and the highest nobility. [It is clearly the Zand airya. Sanscrit arya,
drya, the original name of the Aryans in general. As to its sense, there
can be little doubl, that the meanings ascribed to it by the Hindu lexico
graphers "master" and "a man of the third tribe" (agriculturist) which
made up the mass of the people, are certainly more trustworthy than the
meaning "faithful" which is now commonly given to it by the continental
scholars. This rests, however, on no native authority, but on a mere guess
of one of the Editors of the Sanscrit Dictionary published at St. Petersburg,
and is, on a closer examination, ') as little tenable and as erroneous as the
novel meanings ascribed to ibha "elephant" which is made to mean "ser
vants", to bharata, a proper name, which they suppose to mean "soldiers"
and many others of this kind.]2)
akbrid tfyfi*> s. 5, 5. [The Editor has given no explanation. Anquetil renders it by "hog", which rests on a mere misunderstanding, as
he regarded the clause o^y* . _uJ)3jj which follows the four words akbrid,
dobrid, tasubrid, sebrid as an explanation of the latter; but this is not
1) None of the Vedic passages quoted proves that arya must mean ''faithful";
in several it does not give even any acceptable sense.
2) Continental scholars would do well to be on their guard when using this
Sanscrit Dictionary, chiefly if the meanings ascribed to certain words contained in it
are at variance with the established usage and contrary to all Hindu authority-
akb, akha, akho Ui, J^y, yfj>
57
the case, as the word *y* khok is the Persian equivalent of the Semitic
_u3)3jj khazord "a hog", and stands in no connection with akbrtd etc.
It is evident at the first glance, that ak, do, se, tarn are numerals; the
three latter are well known from other Pahlavi texts as those for 2, 3, 4;
the first ak which is not found elsewhere, must represent the word "one",
and is probably a corruption of yak. The correct form of the word appears
to be yakbarid. Its second part is evidently the Persian iXjo bartd
which has even found its" way into the Latin, veredus, a post-horse. In
Persian it means a messenger, a courier; a measure of two, or four (ac
cording to Meninski) parasangs. The terms akbrid etc. appear to mean
either first stage, second stage etc. in the postal arrangements of the an
cient Persians, or a horse which carries the mail for one stage, two, three,
or four stages. The latter interpretation is probably the correct one. As
the words are, according to the arrangement of the Glossary, to be found
among names of animals, they must be regarded as such too. The posthorses were probably classified respecting their strength and velocity. It
may seem incredible to us, that the same horse could carry the mail
during three or four stages; but if we bear in mind the extraordinary
feats of Turcoman horses' (they are well known in Persia) which carry the
riders on their praedatory excursions with the greatest swiftness for several
days without taking rest, we may believe it.]
akbyd -hj^ s. 6, 10. a tendon, nerve, ligament, sinew, vein, artery ;
compare Hebr. 2pjf "heel".
[akhar ij^y adv. 19, 2. Z. 6, 4. 7, 2. 9, 12. 10, 1. 19, 4. 21, 10.
34, 7. I. 32, 7. 33, 8. etc. back, behind, backwards, beyond, after; com
pare Hebr. "TIN "after, behind"; in the Assyrian the same (see Oppert,
Gr. Ass. 204).]
[akhdstgid jQ^&uyyt s. Z. 20, 2. poverty.]
[akhcshkdri ^yM^-iîyou s. Z. 34, 9. carelessness.]
[akhoe *)fty s. Z. 11, 13. world. The characters ought to be read
akhvui, i being the relative particle connecting the substantive with its
adjective; akhvu appears to be the Pahlavi form of the Zand ahu life, h
and kh being expressed by one sign.]
[akhvan y^Yif s. Z. 2, 11. plur. of akhu, ahu, the lives, worlds.]
8
58
aki, al, am aji , 7a , o

\akini -Hjf1)** s. Z. 20, 1. freedom from haired.]
[aZ-Jii prohibitive particle 18, 11. Z. 19, 7. not; compare Hebr.

^N, Ethiopic al-bo not, it is not; Assyrian 'w/.]
[alaksagdar, alaksundar, jsmîit nom. pr. I. 39, 5. 40, 5. 32, 9.
Alexander the Great.]
alid -^j^jj 5, 6. milk. In Biirhdn-i-quli'- it is alba, ')
&a"?n milk.
[Chald.
The reading alba is only correct.]
nihil -u^fa 6, 1. a dunghill cock.

alalonatan ))^yVu v. 15, 1. to wash, to bathe; Syr. 'C^ khaki
to make ablutions, to clean oneself, [alalonad v. Z. 2G, 6. 3 pers. sg.
pres. he washes, bathes. The word occurs in no other Semitic language
in this meaning, save in the Syriac. In Hebr. and Chald. the word means
'to profanate'. In the meaning 'to wash' it appears to be a denominative
of Sin 'sand', signifying 'to make use of sand for the purpose of ablutions'.
This is actually done by Mohammedans if there is no water at hand. The
Arabs call it *^jJ.]
am yv s. 8, 3. a mother, Arab. J, Hebr. CN [Z. 5, 5].
amw v. and suffix 18, 2. I am; lo me.
[amarg S3.u adj. Z. 11, 13; 19, 10. deathless, immortal.]
amdshdn )^((K5H' pr. 18, 3. pi. of am, "we". [The form is evidently
meant for the plural; but it is difficult to explain it in a reasonable way.
amd (see the following word) is clearly the plural of the pronoun of the
first person, signifying "we"; shdn is a suffix of the plural of the 3d person
of the pronoun, meaning "them, of them'1. This can have no sense in
connection with amd. We find it also in the corresponding )>*OOi^V
rarjomanshdn "we", and in j>(XJwJ = )YVOY* "l'iey"- There can be no
doubt that )y(jQ was read after the Sasanian times (and perhaps during
1) It appears lhat this lexicographer as well as that of Jehdngiri had some

Pahlavi Glossary written in Persian characters where there are some letters of the
same forms and figures. They can only be distinguished from each other by their
definite dots as LJl can be read alyd as well as alba; hence the mistakes which
we now and then observe in the pronunciation.
amj*
59
them) shdn, and taken as the Persian pronominal suffix ^Li . Bat was
this the original reading? The characters, if fully pronounced, may be
read as dshun, and as shdnu; in both ways we obtain pronouns of the
3d pers. plural, shun is the pi. of the pronoun of the 3d pers. in the Assy
rian, shdn is used in the Persian in the same sense; both are used as suf
fixes. 6. in dshun may be explained as indicatory of the last syllable of
the Iranian amd "we1', and avd "he" just as tar in the words abitar,
amitar is indicatory of the Iranian words patar "father", mdtar "mother",
which way of writing is very common in the Assyrian cuneiform inscrip
tions (where words are written partly ideographically, partly phonetically,
the first part being of Turanian, the second of Semitic origin). As u in
shdnu cannot well be explained, I am inclined to regard shun as the ori
ginal reading. Us only meaning appears to be to indicate the plural of
the pronoun by some external sign, having lost its original sense as a plur.
of the pronoun of the 3d person.]
amd -*>* pron. 18, 1. we, us, our; Pers. Lo ma.
amdr law s. 22, 2. see aimdr [Z. 36, 1. 2. 43, 4.]
amaspand S)Qic>Y*g s- *> 3- lne seven archangels, called amshuspand,
or amshasfand, Zand û^jgggp -uwygfiji amesha spenta; they are
Ormazd, Bahman, Ardibehesht, Shahriver, Isfendarmat, Khordad and
Amerdad. Etymologically it means immortal white, or increasing. The
Desturs take it in the sense of <j>V*j * <***? b&marg o buzurg i. e. im
mortal and great; but the word spenta in Zand is cognate to the Sanscrit
s'vcta, Zand spacta, Pers. Juuu sapcd "white" which was taken after
wards in the sense of holy, pure, or without blame. [The first part of
the word yovu aman stands for amar and is the old Persian equivalent
of the Zand amesha 'immortal'. It is difficult to state the original sense
of the word spenta, which is generally explained by afzunik "growing,
increasing". This explanation appears clearly to rest on a derivation of
spenta from .j^.yif afzudan "to grow, increase". The root seems to be
span, spen which neither occurs as a verb in the Zand, nor in the Sanscrit,
except in the past part, spefda s'vdnta. The root nearest it is spi ')
1) There is no root spa in Zand as the compiler of the old Baclrian Dictionary
imagines; it is, as many others, a root of his own making. The form spdonhaiti
60
am j*
which is phonetically identical with Sanscrit s'vi "to grow"; but its meaning
is somewhat different, "to take off". The sense of the Sanscrit s'vdnta
which is found twice in the Rigveda-Samhili 1, 145, 4. 10, 61, 21. is
obscure. The commentators are not sure how to explain this rare and
obsolete word. They take it as s'rdnta "tranquil", s'dnta "appeased", and
pravriddha "full-grown, diffused". The latter may be correct. The word
spefita would accordingly mean "grown" which is identical with the tra
ditional explanation of the word. As to its use it is employed in about
the same sense in which we employ "divine".]
[amavandi oq^ôm s. Z. 20, 7. victory.]
[amitar )%W Z. 19, 9. a mother. Hebr. CN, Chald. NEK, Syr.
V>? 'ewi6\ Arab. If and |. The last syllable tar is Pazand indicatory of
r
r
the Persian pronunciation of the word; see abitar.]
amid -"A* s. 5, 3 an ass. It may be also pronounced amrd, which
is more correct as it exactly corresponds with the word for ass in the
Semitic languages, Hebr. "lion, Chald. N"TCn khamrd, fcoon, Syr. fca,
(iaj ) Arab. >U. .
am ltd -"JJ*' s. 5, 3. an ass; the same word as amid, amnd.
amrd -^P s. 4, 5. wine d^jof >jL).
The right pronuncia
tion of this word is, I think, khamrd, as is proved by the cognate lan
guages, Hebr. "inn, Chald. N*icn khamrd, Syr. jf^J Arab. l^C j 't<
'wine'.
amshdspand 3)yx>u^j%u s. 1, 3. the Persian word for the seven
archangels, being only a corruption of the Zand amesha spenta; see
amaspand.
amutid jy ^".u s. 9, 8. a servant, obedient worshipper, Arab. *k*
muli1.
[It cannot be traced to the Arab. p*Jex, but is probably to be
derived from the Chald. root topn khamat 'to bow down, to prostrate'.]
does not justify the assumption of such a root; for it appears in all other combinations
in the form spay (spayeiti etc); spdohhaiti stands probably for spayaohhaiii, the
y being suppressed, and a + a made d.
an
61
and -ju^j dem. pron. 18, 8. this. Syr. Jj-n. Some understand it as an
interjectional word which view is however not correct. [I. 34, 11.]
[andhukincd ^y^yiyyi past part. Z. 19, 5. impolluted. It is derived
from ..jcl dhQ, 'a stain, spot' of which a verb dhuMnitan 'to produce stains,
pollute' was formed in the Pahlavi. It is the translation of andhita, the
AnShit of the Persians.]
>
andgds -yjjajjpj adj. Z. 18, 4. incompetent, injudicious, said of a
judge.]
andr iuyt s. 3, 9. a pomegranate, Pers. Xil .
andtonatan ))^))^yy v. 17, 1. to place, to put, to lay upon, to
build. Syr. l2l\ 'ankhet [andtonad 3 sg. past part. I. 40, 4. pres. Z. 36,
7. anakht&Ht. The correct pronunciation is no doubt anakhtuntan, or
hanakhttlntan as follows unmistakeably from the form of the word in the
Pahlavi inscription A (in Westergaard's Bundehesh) lin. 7, 13. teftS^S'
hanahttin 3 plur. perf.
lto descend'.]
It is the Afel (causal) of the Aramaic root nnp
[anak-kantar ia^^ ûyo s. I. 40, 5. evil-doer.]

[andyoinihd *OOWKWtf a(*V- ^ ^5> "* wrongfal'y- It is niore pro
perly read anayininuihd, and to be derived from ^>oT 'a rite, an insti
tution' with the adjectival termination ^j and the negative prefix an.]
anbaman Ay* 4, 4. a grape, a raisin, Hebr." 2i# 'enab, Arab.
yya*, Syr. \lâ..
anbdm^Mfi 21, 7. time, hour, season; see hangdm. [Z. 15, 2. 3.
It is very probably the .same word as the Hebr. cbty l6ldm "past and future
time", and appears to be transposed from avnam. as v and 6, and n and
I (as well as r) may easily interchange in the Huzv3nash.]
anbcshtan MÔOJ^*' v* 17' 5- lo "% lo sprinkle, to pour, to infuse.
Pers. ^juiLol and ^juioyjf . [As it is identical with ^t>.Lo| anbdrdan,
j.JuLif anbdridan, r having been changed to sh before t, we can derive
it from the Zand root j/jjj bare -j- jtjy ham "to bring together." Nearer
would be the Sanscrit pri to fill, Greek niftnkrjfti, Latin pleo; but as we
62
and iynt
find very few clear traces of this verb1) in the Avesta language, except
the adjective -u}(/(g perenn = Sanscrit puma, Lat. plcnus 'full', and its
derivatives, and as an original p. is generally not changed to b in the
Pahlavi, we must doubt this derivation very much. Besides there is a
verb clearly derived from it in the Persian, ,jJoJ puridnn which is,
.however, only a denominative from ^ pur 'full'.
mentum Lexici Persico-Latini pag. 36 ]
See Vulkrs, Supple-
[and syt 3 pers. pi. v. = Zand j^j^Jo' henti, Ssc. sarrfi 'they are',
Pers. Jof and 22, 5.]
[and iyt adv. so much, as much. It is generally joined to y zak
'this', and forms the correlative to *)& chand 'how much'. Z. 14, 9. 21,
9. 37, 2. 41, 9. 11. As to its origin, it is to be traced to an old Persian
word avant. just as chand to chavant.']
[andak ^Syt adj. little, less. Z. 23, 9. Pers. Jjo! .]
andar )$yt SiSyt andarg prep. 19, 1. 21, 10. in, into, within. Pers.
.Jul, Ssc. antar, Lat. inter. [Z. 10, 6. 41, 7.]
[anddeshna y^^yo s. plastering, coating Z. 23, 3. Pers. I Jo! anda,
.jjo.ljof anddvidan "to plaster".]
[anddkhtan ))$y~(jy*> )KOJkOO)*' v- l0 co"ect ' 33> 4- andakht
3 sg. impf. "he collected".
Here it stands for Pers. ^jti..Jof anddkhtan
"to collect", as ^j=f Jo! anddkhtan means "to throw".]

anddkhtdri Jy3i^>j^j)* s. collection I. 35, 1.
[anddkhteh ^j^yi past. part, measured Z. 42, 3.]
anddm vyyt s. 21, 7. the body; a member, a limb; from Pers.
Jjol; pi. anddmhd 6, 8. limbs [Z. 6, 3. 7, 10. 11, 6. pi. anddmdn Z.
6, 6. limbs.]
[anduzagihd J*(X))e>CJ* z- 37- 3- G- l[ is eitner the Plural of an~
1) In Yas. 28, 10. is perend it pers. sg. conj. traceable to this root; see my
'Gathas' I. pag. 68. An other interpretation of the passage is however possible. It
may be traced to pere to fight for'.
and, ang, anho 3yo, i'yw. yoyv
63
ddzagi 'measuring', or an adverb formed from it by ajyj which is gene

rally (but I think wrongly) read ihd 'according to measure'.]
[anddzeh ^^0^ s' signification. Pers. s\tJo! measure.]
[anddzeshni sy^^Qyo s. I. 33, 12. the collating copies of books with
one another.]
andeshidan )\<^^25yo v. 17,8. to think, consider, meditate; Pers.
\nmlishti -j^tgy^ssyo I. 41, 4. malicious intent.]
[anekvlmoncd ^\)u^5y adj. Z. 20, 3. non-existent. It is properly
speaking the 3d pers. sg. pracs. of the verb ))^>)wj^.i 'to exist', prefixed
by the negative an.]
[angardinidan caus. v. to complete 1 pers. sg. pras. ^y^cjiyi Z.
32, 5. I complete; comp. B. 25, 10.]
ang&rtdan v. to reckon, calculate; past part. ^jJ-jq^ Z. 15,2.
reckoned.
Pers. ^j.Uo! or
.Ju.Uol to count, to calculate; alio! an-
gdrah cash-account. Comp. B. 59, 12. 14. ^>)jQy angdrt ('completed;

counted'. Zand hankerelis Yasn. 71, 1. completion, enumeration.]
angmin Wvyo s. 4, 6. honey. Pers. ^jjuJo! angubin.
angopd -ugyya 4, 9. s. endive, white succory, the sunflower. Arab.
angot ^fyt 5, 4. the mountain-ox, the wild ox; in F. f. and B. q.

the words are ^j- jo| angotan and vjyJo( angotin.]
[angushitah ^sfe-^YY* Pasl Pal'1, ^ ^> * 33,5. 34, 1. 'embracing,
containing'; Pers. .juuiJo! 'to embrace'.]
augur Jyyo s. 4, 4. a grape, raisin.
Pers. jJol.
angusht ^yi^yyt 7' ^ s- a) a fin8eri a toe; b) an inch, a finger's

breadth; c) a measure of nine inches. Zand -uôj^>(^j*jj angwshta, Ssc.
angushta 'the thumb', Pers. ouiybif and o*-iJjf [Z. 10, 4. 5. a finger;
41, 1. 2. 3. 5. a finger's breadth. B. 82, 6. ^))* august B. 54, 5.]
anlioma -^>*>)*> s. 1, 2. 19, 6. 20, 1. 2. 22, 6. 7. 23*, 7. 9. 24, 2.
64
anho y*y*
4. Ormazd, the name of God. There are different opinions on the ety
mology of this word. I take it as a corruption from the Zand ahura
mazda, to be read huanmd or huanmah. The original ahura mazda
(the wise, eternal, or the greatest Lord, Pers. ^|Jk~.) is changed ac
cording to the rules of Pazand and HuzvSresh to hurmazd as is found
in all Persian MSS. Oyxujje and iXxj.l" ra is na, as is the rule every
where in Pahlavi; thus we find for khorddd, khonddd, for ddar, Man;
zd is dropped for the sake of euphony. Thus it became huanmd [Z.
13, 4. 16, 12. 25, 4. 32, 6. 38, 7. I cannot agree with the explana
tion of anhoma as given here; for I do not see any valid reason why
it should have been changed to huanmd, or huarma; nor could the
reading anhoma which is certainly old be accounted for in this way. If
we could read hunma, then we might easily explain it as a corruption of
hurmazd; but the writing -ufyoyo prevents us from doing so. It is in
my opinion to be divided into an. ho. ma, an being the Assyrian word
for God in general, and ho. a graphical shortening for hor = ahura, and
ma one for mazda. The name was thus written by abbreviation, just as
the Jews used to write ** for RUT; see more about it in my Introduction
to the ZPG pag. XXVII. XXVIII. Professor Spiegel believes it to be iden
tical with the Hebrew CVl^N "'elohtm (see Traditionelle Literatur pag. 360.
61). But this view is quite erroneous. First of all "elohim which is a
plural could never become anhoma in Pahlavi; cloh could never be
changed to anho, but perhaps to anuh, unoh, nor im to ma. If Spiegel's
derivation were correct, we might expect a word like anohtm, but never
anhoma. If he further supports his strange opinion by the remark that
the Zoroastrian priests thought it improper (during the Sasanian times) to
pronounce the real name of God, just as the Rabbins did respecting the
name m?T, we may justly ask him, on what grounds does he make such
an assertion? If the Rabbins were superstitious enough to ever avoid the
pronunciation of the name of God, RUT, why must the Magian priests have
followed their example? But according to Spiegel they seemed not to
have simply followed it, but gone much farther by introducing a foreign
name of God altogether! No traditional book, no Parsi priest however
knows anything of the pronunciation of ahura mazda having once been
suppressed and replaced by a foreign word! If this wero the case, the
Pjirsis would no longer call their God Hormazd, but by some other name,
such as khoddi Lord, or have kept the Pahlavi anhoma. The names of
anir, anit, anj, ansho J3ja>, tf})*>i &)*>, Y^Y*
God must be pronounced in the right way by the Parsis; for any mispro
nunciation of them is regarded as a sin. Spiegel's view is on these grounds
not only quite incorrect but a downright absurdity which I never would
have thought worth while refuting at length if not certain people incapable
of judging for themselves might lay a stress on it.]
anirdn ))*m3}a> s. 20, 1. 2. name of the 30th day of every solar
month of the ancient Persian calendar, respectively of the angel who super
intends all that happened upon that day. [It is a corruption of the Zand
anaghra 'without beginning' a common adjective of a certain class of lights
or stars, raochdo.]
ant Hi -*^}}*> s. 3, 7. myrtle, a name of a fragrant flower with
leaves like the myrtle. Pers. jtt ^.jc (see mord). It is also written
anibd in B. q.
anitonatan H^HÔ}" v. 17, 7. to know, to understand, to believe.
[Z. 20, 4. 18, 1. 3. The traditional reading is incorrect. It is evidently
the Chaldee &OPI , Hebr. nin , Syr. Znm khavi, Assyrian qabah to indicate,
announce, and consequently to be pronounced avitonatan, or khavitonatan.]
anjaman <SM s. 9, 2. a company, assembly, congregation, any
place where people meet and converse. Zand -ujjjgfu jg-uo1 'assembled',
Pers. . t *c\ ;\ anjuman.
anjir J*G)*> 4, 2. fig. Pers. *asvj(.
[anjamanik ^sfiyyt adj. Z. 18, 7. belonging to society.]
anosheh-roban )y[y }-XJ)>* a(*J- ^ ^ navm8 a sou' ^ree frm
decay, immortal; from oshak = Z. aosha 'death, perdition' -\- an negat.,
and roban = Z. urvan, Pers. ^1.. 'soul\ It is the general belief of the
Parsis that the soul when going to paradise after the death of the body
is restored to immortality; it becomes then paradisiacal. Pers. ->. g
beheshtf.
[anozmUd ôSyiyn adj. Z. 19, 10. untried, unexperienced. Pers. .wj
uzmfida tried, with the negative an.]
anshotd -u^y^yo s. 8, 2. a fhan [I 39, 3. 4. It is an abstract noun
of a common Semitic word, Hebr. tftitf, Chald. BtiN, Syr. ^Jj, Arab.
9
66
ansho, ant, ap yayo, ^>y*>, $y
^Llit > pi. (j*bf, Assyrian nish (probably to be pronounced nash) 'man',
irrespectively of the sex, and completely preserved in the Syr. jlcJjj'
(ajnoshttto1. The Syriac dictionaries ascribe to it the meaning 'humanity,
human nature' which it no doubt has in several passages of Syriac writers,
as for instance in the poems of St. Ephracm (Carmina selecta ed. Aug.
Hahn pagg. 71. 77. 129.):
j-lc-tJi,.^ ixlJ
i. e. Whosoever is man, he is engaged in all that belongs to humanity

(all that is human) ; comp. the Syr. version of James 3, 7. where the Greek
%f> (pvozi xfi dv#QW7iivr] is rendered by ja_.jj.> yls\ 'to the nature of
humanity' (human nature). But in other passages the word means 'people'
in general, 'the mass of the people'; see the Acts 17, 13. where ?]lO-ov
xaxtl aalevonsg xal xaqaaaovcts xot)g oyXovg (they came thither also and
stirred up the people) is thus translated: alîo^ ^v. fl _io:I^ _>f Ij
jlaljfl "a'|v<\ o "i. e. they came thither also, and did not cease to ex
cite and stir up the people; compare also Barhebrcci Chronicon pag. 217:
\xslL ,_io ^&1 ^*oul>I ^ o^Sk jo_Jjo i. e. and people died of hunger
within their doors.]
[antakhshatr JÔO-"^0)*' ' 33> * proper name Artaxerxes, Ardeshir.]
[apagumdni ^(j)*^(jo I. 39, 3. doubtlessness; from gumdni, Pers.
(jLj doubt + apa 'without'.]
[apatkdr Ju^yu adj. Z. 21, 2. unopposed; from patkdr 'opposition'
+ a negat.]
[apatydragi -jy^Jj^^gj-u Z. 11, 9. non-resistance, to which no resi
stance can be made; from apatydra 'without opposition'; see B. 5, 4.
-J0)itilr -Au,u *) ^-IfO * y-HjVti* <tne creatures will be without
opposition for ever and ever'.]
[apartum fjÔ' adj. I. 35, 11. preeminent, superlative of apar
Pers. o| 'above', a corruption of the Zand upara upper.]
apdr 3jjJji adj. 21, 10. far, extended; Pers. sh\ idem.
67
ap o*
[apSddk ^jj^gjjj adj. Z. 20, 3. invisible; from pMdk, Pers. |Jlo 'evi
dent, manifest' + a negat.]
apman qu s. 7, 7. the back.
Some translate it by olJ past
'low' instead of y-&j pwsM 'back'. This is apparently a mistake, as a word

meaning 'low' has no sense here according lo the classification. [It appears
to be only another pronunciation of j\5 gabamman with which it is
put together in the Glossary; comp. Hebr. 23 gab, 13 gav 'the back1. It
is probably to be read khapman.]
[apoeshna yî)Qu adj. Z. 12, 1. Ihirstless.
The form does not
appear to be correct; we must probably read it apaeshna, as it is the

translation of the Zand apaya 'not drinking', and can only be traced to
the root pd 'to drink', but never to pu.]
apordan ))^sj)g)ii v. 16, 12. to ravage, to plunder [16, 6. lo bring,
Pers. lji^.T. ^ne PP0S'te meanings 'to plunder', and 'to bring' cannot
be ascribed to one and the same root, though it may appear phonetically
the same. There are two distinct roots bar in the Avesta language, the
first meaning 'to bear' Scr. bhri, the other 'to take1 Scr. hri; the meaning
'to bring' fd-bar has this sense in the Avesta) is to be traced to the
former, that one of plundering to the latter root.]
[apos ^jjo* adj. Z. 23, 4. having given birth to a child, a woman
lying in. The Destur takes it as a substantive, meaning premature child
birth. But I do not see any reason why the idea of "premature" should be
attached to it. As to its origin, it is clearly the Zand aputhra which is
rendered a) by uu abenmen 'having no son, childless'. Vend. 3, 82. 4,
132. Sp.; b) by -OlfiP aPs Vend. 15, 14.26. aputhrya is explained by
-KJ'OIO' apdsyd. Vend. 5, 137. 153. Some modern scholars have ascribed
to apos the meaning 'pregnant'. But this is a great error and it would
not be worth while refuting it again (as I refuted it already in my article
on Vullers, Lexicon Pcrsico-Latinum, Gbttinger Gdehrte Anzcigen 1854
pagg. 25559), if this error were not repeated over again by some in
competent writers on Zand, aputhra as well as apos, or apus never
means 'pregnant'. Such a meaning contradicts the sense of all passages
in which it occurs as well as the etymology of the word. It is clearly
68
ap, ar (p, 3i
puthra, Pahl. jjm (comp. Pers. j^S) 'a son' -{- the negative a meaning
thus either 'having no son', or (if applied to a woman) 'having got rid of
it by giving birth to it'. How can such a word be made to mean just the
opposite 'going with child'? Most instructive are the two terms upaputhrya
and aputhrya in Vend. 5, the first clearly meaning 'pregnancy', the latter
'childbirth'; another translation would be nonsense. The Pahlavi trans
lators in their endeavour to separate the inseparable proposition from
words which are composed with it, are not clear on the point, as they
render upaputhrim by -(j-0)o h ' e- ôr childbirth, whereas the
sense must be 'in the state of pregnancy'; they appear to have read upaaputhrya, translating upa by )), and aputhrya in the usual way by
apusyd. It is against all common sense to ascribe to aputhra, apos in
one passage the meaning 'pregnant' in another of the same book to its
derivative aputhrya just the opposite 'childbirth'. As regards the Persian
dbestdn, dbestan, it has been identified with apus, apos, by means of
))^ctt)t)i apustanu which we find several times in the Bundehesh (38, 14.
15. 39, 19. 46, 15.) in the meaning of 'pregnant'. That both words are
identical, can hardly be denied. But I cannot see in the latter part of
them the word tan 'body', as the meaning 'having a pregnant body' for
'pregnant' would look rather queer; it may be only an adjectival termi
nation (comp. the latin suff. tinus in pristinus). But more probably the
word stands for apus-stan, apus-stdn 'being in the state of an apus\
Although this apus must be identical with the apus, apos of the Huzvanash version, the meaning is not the same. In the course of time this
compound came to signify the 'state preceding the birth of a child' i. e.
pregnant, as no childbirth is possible without pregnancy. Such changes of
meanings are frequent in the history of languages, but they cannot occur
in the same work and at the same time.]
apponalan M?M)J)'M 15, 4. to cook; comp. Hebr. i"!BK, Cuald. HSK,
Syr. \s>\ 'to bake'.
[In Pahlavi the word appears to mean 'to cook' in
general; comp. the beginning of the Neringistdn: ))^))6)0* -iy) ^rJ)

nirang varas apponatan i. e. the ceremony of cooking the hair of an
ox (to make it pure).]
[aravj gyi s. Z. 11, 6. a joint. Pers. ^Ju! the elbow.]
ar ju
69
araronatan; see alalonalan.

arashnachand $)(0W}) adj. Z. 10, 3. having an arm's length; comp.
, &J 'a cubit'.]
[ar<Jsi(/i(2 j^jyîJ-wijJ adv. Z. 35, 3. unjustly.]
arbd -jJJ num. 20, 4. four. Arab. jwJ f., S*^l m. [Hebr. and
Chald. y?*l* 'arba f., n^K m., Old Syr. ^,( f., ^jf m., Modern
Syr. ^>| *arbi f., \LsH] 'arM m., in the Mandaean dialect N2-IN, As
syrian "arba, "arba'u f., 'arbaat, 'arbatu m., Ethiopic arbdt, rebe f.,
arbd'tu m.]
arberid ~*tysy 11, 7. a petition for justice. The original trans
lation is ^joIwcj pirdhan; ^jM^ ^lô pirdhan khdghazi 'a petition'
according to B. q. Some understand by it a loose vest, a shirt. [I think
only the latter meaning is justified here. According to the classification,
on which some stress is to be laid, the name of a piece of dress is wanted
here. It is of Semitic origin and to be traced to the root *on khabar,
khaber 'to bind, to tie, chiefly by spells; to be connected' (this meaning
prevails in the Ethiopic, khaVra, ukhbara). We may compare also the
Arabic S^la. a kind of striped cloth manufactured in Yemen.
As regards
the first r in arberid, it is a kind of compensation not uncommon in the

Aramaic dialects for the reduplication of the second radical, and occurs
also in some later portions of the Old Testament, as for instance, Cp"}3
karsem for kissem 'to browse'; sometimes it is inserted without any
obvious reason, as B'rnjP for tcatf 'sceptre'. See Ewald, Ausfuhrliches
Lehrbuch der hebraeischen Sprache 106. c; Ncddeke, Grammatik der
neusyrischep Sprache pag. 191.]
arbitd -uîJii s. 2, 7. a ceiling of a room, a terrace, a roof. [Vullers
in Lexicon Persico -Latin um II. pag. 1536 takes it for a contraction
of jj 'egoro "roof and jLs baito" house" which explanation seems
to be correct.]
arbojind -uugu)ii s. 4, 1. a melon, a pumpkin, cucumis, melo. It
is the Persian s-J-a. kharbuza. [The word is of Semitic origin; but it
is difficult to find its correspondent in the Semitic languages. It is quinquilitteral JlD*in, hum and comes nearest the Hebr. n^?n. which is
70
ar ju
ar\
interpreted differently by the different interpreters, as narciss, lily, rose,

colchicum autumnale, and derived from "?JQ 'bulb, a bulbous plant'. As
the melons are like bulbs, the word might have been easily applied to
express the name of that fruit.]
[ardfish -^j)^Jjj s. Z. 36, 7. 37, 2. name of a crime, viz. mali
ciously slabbing.]
[ardvehesht <^H)ii6î> s< Z. 38, 8. It is perhaps better trans
literated by artpahisht, or artpdsht and appears to be an alternate term
for W0d) poshun by which the Zand pithwa is rendered. Its meaning
is uncertain, perhaps 'the nourishing of the right1, which may be said to
be done by the fire as keeping up the physical and moral life of the world.]
[areth q{) s. Z. 10, 3. elbow.
It is a corruption of the Zand
arethna id.]
arik aaYm adj. 18, 7. remote, distant. Syr. V*'f 'long'. [The root
TpN 'arak, 'arek means in the Semitic languages 'to make long, to extend,
to delay'; but it is applied neither to the distance of time nor to that of
place. In the Talmudic books TpN arik means 'apt, fit' which meaning
does not tally with any one of the above. The meaning 'remote' is there
fore somewhat doubtful.]
[arish -jy2>J adj. Z. 20, 2. uninjured, rish = yij resh 'a wound'
+ ]
arkonatan ))^))ya v. 16, 10. to give, to bestow. Chald. pbn. [Z.
13, 4. B. 6, 19. ^)^J- given. It ought to be pronounced khalkontan,
as arkontan does not convey the sense indicated in any Semitic language.
pbn means in Hebrew and Chaldee 'to divide, to distribute', Upbin 'a
portion, heritage', and could easily convey the sense 'to give'. In Ethiopic
khualaqua it means 'to count, to count to'.]
arkyd ~^yu 3, 2. a river, a stream, a flowing channel, a mighty
torrent. Pers. LcJ or .Ic.f a river. [The word appears to be of Semitic
origin; but I cannot find corresponding words in the Semitic languages.
The Arabic root ^S "to be immerged, submerged" stands nearest; thence
SiLe "a well irrigated country" is derived. Perhaps the modern name of
Babylonia, .jCt, Irdq is of the same origin, signifying the country which
\*
71
ar itt
is well irrigated by the channels (lowing from the two large rivers between
which it is situated.]
arme *$ s. 7, 11. the thigh. [It is Semitic, but difficult to explain.
As to its form, it appears to be a dual {6 stat. constr. of dim). The root
which suggests itself is DTI, ..^j but the meaning "to seclude, prohibit"
which is attached to it does not suit. The word is perhaps a transposition
of Drn "belly, womb", in the plural "entrails"; the dual may have been
used for signifying the two thighs which border on the womb.]
arponatan ))^>)))Xu v. 13,8. to learn; to teach.
[The correct pro
nunciation would be alponatan, as all Semitic languages have I instead of

r in the second radical, Hebr. F|^N "to learn", f\\t< "to teach", Chald.
r\bx "to learn" rf?i< "to teach", Syr. _aij, -aiL, "daf, yilaf "to learn",
- af ''alef "to teach", Arab. utJT'Ho learn". If the word means "to
learn", it ought to be pronounced alponatan, if "to teach", alaponatan,
or aleponatan.]
arrdn )jj)ii s. 5, 4. a sheep, a ram; in B. Q. and F. J. it is an ewe,
a she-goat. Syr. }j'Y- [This is the Syriac translation of the Hebr. "ilDir
in Deuteronomy 14, 5; but it does not signify a ram, or a goat, or the
wild goat, but a kind of stag. \x] is mentioned in the Dictionaries as the
name of Capricorn in the Zodiac. I doubt whether it is identical with the
Pahlavi j>5Xu; if it were so, we should expect amd, but not arrHn. Much
nearer is the Syriac Jjojf arwono "a calf, a young cow"; but the meaning
does not suit.]
arson iii\u s. 9, 2. an assembly or congregation of people; Pers.
jiJ and jijJ.
[It is of Semitic origin; but its derivation is uncertain.]
arshyd -JQ-nyu s. 2, 6. a throne. Arab. JLS [Chald. NCny.]

artd -ju^Yd s. 2, 2. earth, ground, land, soil. Syr. \tf, Hebr. pN
[Chald. Nf"]N, Arab, ^f. The form artd is not represented exactly in
any Semitic language; t can be only taken as change of j; ss,]
[artishtdr iu^j^îu s. 10, 4. warrior. Zand rathacstdo, crude
form rathacstar. It is the name of the second caste of the Zoroastrian
community corresponding to the kshattriyas of the Hindus.]
72
ar, ash \u, -JJjji
[ar&mdydk A^^^yji s. I. 39, 5. 40, 5. a Roman, a Greek, an in

habitant of Europe. arUmdydn yûû I. 32, 11. pi. the Romans, the
Greeks.]
[arvand 5jpi adj. Z. 21, 1. swift. Z. aurvant.]
arz ()ij s. 12, 2. price, value, quantity, esteem, veneration, worth.
Z. -*.(/ Pers. \J or _J.
arzan )3ja s. 3, 4. millet, a cereal, a kind of vetch. Pers. ^l.
arzan yoga adj. 19, 3. cheap, of low value, small priced; a
worthy, as *$yoy* arzanik. Although this meaning is quite opposed to
that of the preceding word arz from which it is apparently derived, it is
nevertheless correct. In Persian it means the same.
[arzdniathd jyyjsiyjQu adj. or adv. Z. 40, 1. deserving.]
[arzed &}&*> v. 3d sg. pres. of arzitan 'to have value' Z. 12, 4.
39, 11. it has the value of. Pers. imJonjI-]
[avztintk Z. 40, 4. = afzitnik increasing.]
[asar J& adj. Z. 20, 14. endless, without beginning, sar -(- ]
\
6 ê
asdar 3j05j s. 6, 5. a lion, a tiger. Arabic <X*| . [The r at the end

marks that the word is to be read ^jui shcr 'lion' which is its Persian
equivalent; compare abitar.]
[ash ~hju pron. Z. 2, 4. 3, 6. 33, 2. its. It is identical with the
Persian suffix of the 3d pers. sg. of the personal pronoun, but standing
by itself. In 33, 2. the reading is doubtful.]
[ashardcd for dshardcd tfjô3_^ji v. 3d pers. sig. potent, of ashardan "to seethe" Z. 16, 4. it seethes, uses to seethe. Pers. Ôj-il to knead,
to bake. ashardined 3d pers. sg. of the causal of the above "it makes
seethe". Z. 16, 5. It may also be taken as past part, "the water is made
to seethe, boil".]
asharia ~>yJ-jyii num. 20, 7. ten. Arab. 8Ac m. -&e f.
[Hebr.
"lfry, ITjft'j;, Syr. |b1, rilj Chald. NTDJf, npj;. The form asharia
cannot be explained from any Semitic languages known to us; it stands
probably for ashard. On the Pahlavi coins we find -*Jx>u for "ten".]
ash jyi
73
[ashavaJiisht ^yîayû s. Z. 13, 1. the third of the archangels

who presides over the luminaries; Z%nd asha vahishta which would ex
actly correspond to rita vasishtha in Sanscrit. The original meaning
must have been "the best most excellent truth". In Persian this angel is
called ardibehesht ; see ardvehesht.']
ashdgerd ^jihû s. 9, 8. a scholar, a student, an apprentice, a
disciple, a pupil, a boy-servant, a groom.*) Very likely this is the so-called
pure Dari for the Persian word "shdgercT; on the initial a see under asim.
[ashem H-Hj* s. . 24, 3. truth. It appears to be the Avesta word
ijfltj-u ashem written in the Pahlavi characters.]
ashkahonatan ^^y**û v. 16, 4. to And, obtain. Gliaklee Afelrcz^
to find, ashkahondd 3d pers. sg. conj. Z. 22, 2. 'may he obtain'.
ashkambeh ufyû s. 7, 8. also ashkam the belly, stomach of
beasts etc. (see garujdaman) Pers. .jCil and ju+JCil.
ashmogh JKWj-" adj- and s. 22, 4. wicked, bad; a liar; one who
interprets the Zand-avesta wrongly, or gives a wrong information on reli
gious matters; a calumniator, slanderer. The original meaning is a breaker
of purity, peace, or natural law, as asha means purity, peace, harmony,
natural course, from the root ar "to go"; mogha means disturber. [It
is the Avesta word ashemaogha; see more under aharmok.]
ashu yû adj. 9, 6. pure, chaste, innocent, clean, neat. Z. -uuq}U ')
1) As regards the derivation of the word, there can be no doubt that it is

identical with the Sanscrit (Vedic) ritdvan; for rita stands for aria, and art becomes
frequently ash in the language of the A vesta, compare mashya martya. Although
the correctness of this derivation cannot be doubted, as the form as well as the
meanings of ashavan and ritdvan correspond, and as it would be impossible to find
out another suitable explanation, the Editor of the Old-Bactrian Dictionary has
deemed it expedient to disregard it altogether and to derive it from a supposed Zand
root akhsh 'to see' in the sense of 'transparent'. As this is one of the most striking
instances of his incompetency to write a Dictionary of the Zaud language, I shall
here take occasion to show the worthlessness of his interpretation the more so as
there are some scholars who actually look upon this work as an authority!! First
of all there exists no root akhsh in the Zand, in the meaning 'to see'. The instances
quoted by him (pag. il): aiwydkhshayeinti, aitoydkhshaydid no reasonable scholar
will trace to a supposed root akhsh which could be nowhere else found, but to a
10
74
ash jy*
[By this word the professors of the Zoroastrian religion are generally
denoted. The meaning ascribed to it here is not quite correct; see under
ahlaesha.]
[ashteh 5^X3JI s- ^ *2, *0- The meaning is uncertain; it is a trans
lation of the Zand ashtish which probably means "arrival"; see ZPG. pag. 53.
note 1.]
[ashud *yi$*> Z. 12, 1. without hunger.]
[ashup see dshup.~\
[ash&njSd ^}))*o-u 3d pers. sg. imperf. Z. 32, 3. he sprinkled. If
root already known and thus actually existing. This is khshi 'to rule'; aitci and d
are prepositions, the meaning of aiwyd-khshi being 'to rule over, to superintend'.
As regards the meaning 'transparent' which he is inclined to ascribe to asha, it rests
of course on nothing but a mere fancy. I have already shown under ahlaesha (pagg.
52 -55) that its traditional meaning is 'righteous'; that of 'pure', which scholars have
become accustomed of late to attribute to it, is only a derived one. ashavan does
not mean that, but it may be translated by 'religious, pious, virtuous', denoting the
Zoroastrians in their opposition to other religions, principally the Devaworshippers
who are called dregvanto in the Gathas, and drvanto in the other books of the
Avesta. Now it is very remarkable that the corresponding Vedic ritdvan is used in
about the same sense, as will be readily perceived from some passages; see Rigveda
Samhitd 1, 122, 9:
jano yd mitrdvarundv abhidhrug ap6 na vain sunotyakshnayd dhruk
svayam sa yakshmam hridaye ni dhatta dpa yadim hotrdbhir ritdvd
i. e. the man who hates you, Mitra and Varuna! does not prepare the Soma juice;
hating in the wrong way (proving destructive to himself) he has put sickness in his
heart, whereas the pious (religious) bas obtained (what he was wishing for) through
(his) invocations. Here the abhi-dhruk (compare Zand aitvidrukhto 'belying, cheating')
and the ritdvan are opposed to one another just as dregvdo (of the root druh) and
ashavd in the Gathas of Zoroaster.
7, 76, 4: ta id deodndiii sadhamdda dsann ritdvdnah kavayah purvydsah
i. e. prophets (priests, wise men) of old, the pious, were enjoying themselves with
the Gods. This sentence might be translated with but a few phonetical changes
literally keeping the same words into the Gatha language: te id daevanam Itadliamddo dohhare ashavano kavayo pouruydohho. Instead of ashavano a pious Zoro
astrian poet would have put dregvantd, as daevas and kavis are bad beings in his
eyes. The preposterous derivation of asha, ashava given by Mr. Justi has been
also criticised by an able reviewer of our Zand-Pahlavi Glossary (he is said to be
Professor Benfey) in 'The Chronicle' (October 26, 1867. pagg. 731. 32) who does not
show himself much satisfied, on the whole, with the uncritical performances of MessrsSpiegel and Justi.
as JSjj
75
the reading is correct, the word cannot be traced to an Iranian root; but
I suspect it is to be read dhinchct in which case we have the Zand hinch
Scr. sirhch "to sprinkle".]
asim uMtt s. 12, 3. silver; Pers. *-y* sim. In this word the proper
and well-known characteristic of the so-called Dari -u "a" is preserved in
the beginning, as is the case with the words atur," ashdgerd, atut etc. for
tur, shdgerd and tut etc.
[ask û Z. num. 20, 9. ninety 90. It is, however, no word, but
only a group of signs represented by letters which are pronounced by the
priests as a word.]
asobdr, asovdr J-")^-" s- *0> 5. a cavalier, a horseman, a rider,
trooper, mounted man, also used for a Persian chief, Pers. J^JI J^
and sJy*.
asp gjiijj s. 5, 2. a horse Z. -ugj.tt.u Sansc. as'va, Pers. asp.
aspords -q-uj^ssu 21, 11. a course, a running place for horses; asp
+ rds, i. e. horse-way, commonly used for an open field. [Z. 23, 8. 29, 5.]
asrunatan ^^yxiM v. 16, 5. to bind, close, shut, to make hard or
difficult. Syr. ^Jj. [Hebr. -|DN, Chald. "TON, Arab. $, Ethiopic asara
"to bind, to tie; to make one prisoner"'.]
[ast $>* 3d sg. prses. Z. 18, 2. 43, 1. he (she, it) is Pers. o^!.]
last p*j> Z. 6, 1. 7, 6, 11, 12. 11, 5. 20, 5. a bone, body. Zand
asti, asta, Sans, asthi id.]
[astahomand s^yt^ta* adj. Z. 11, 13. endowed with bodies. Z. astvant in the phrase: ddtare gaSthatiam astvaitinam 'creator of the estates
endowed with bodies' i. e. living creatures.]
astar iâu s. 5, 3. a mule, Pers. yu*!; see kotind.
[astaraspan ^gjiiJî* s. Z. 34, 2. The reading is probably doubt

ful; the meaning uncertain. It is an old Persian or Zand word and ex
plained by "headship over the sinners". Perhaps it is to be read dstdr'ikpdn i. e. protector, guardian of criminals, and might denote the office of
a superintendent of prisons.]
asteh 4ô..u 6, 9. a bone. Z. s>^x>u asta, Sans, asthi, Pers. UuJ
= KijJ also ^lydcuj [see ast].
76
as, at x>a, u^
[astracd ^yy>is y. 3d sg. praes. optat. Z. 15, 12. should be puni
shed = Z. dstairyacta. The verb appears to be dstardan.]

asuan. va madman ))*>$) )Y)^"Oii ^> ** prepositions and particles
etc. By mistake of the copyist usiian is written asvdr (a horsemann) but
that is decidedly wrong. asu (Pers. ^,|) means "apart, aside, a thing
that precedes"; and madam, "those coming up, or before", i. e. prefixes
or particles, that is to say, prepositions and particles which always precede
the nouns; therefore I take here asuan as "preposition", and madman,
as "particle, conjunction, or interjection".
at ^y conj. 18, 7. if, although. [It is of very common use, being
the translation of the Zand ycidhi. Spiegel's view (Grammatik der Huzvaresh-Sprache , 173) that it is derived from yatdru in the Zand is
erroneous, as this would have become jatar but never at; besides, at
is regarded by the glossarist as a Huzvanash word, and explained by the
Persian agar "if"; at cannot be of Iranian origin, it is probably Semitic;
comp. Arab. J^. "until".]
[ataftddd ÔO^fiJ^tV s Z. 38, 2. the refusal of cooked food to
another. This appears to be the meaning of the word according to the
explanation given by the glossarist and the etymology; for it stands pro
bably for atapto-ddti "the giving of (food) which is not warm". It may
also refer to clothes.]
atimonatan JJ^HAfÔ' v. 17, 5. to fill, to pour; see anbeshtan. [If
the meaning be correctly stated, it is very difficult to find out its origin.
Nearest it stands tiie Hebr. OBN "to stop, shut", lief "to shut"; comp.
Syr. ]LLi\ 'atimo used of windows which are shut on one side; see more
about it Gesenius Thesaurus linguae hebraeae I. pag. 77.]
[atojashna )jH5(\tfy s. Z. 20, 2. unpunishableness ; tojashna + o.]
ator i)tfy> s. 4, 6. sugar; something sweet; see shakar. [It is Semitic,
but the origin uncertain.]
atot ^>j^y adj. 10, 7. sharp, cutting, pointed.
[It is clearly a past
part, of a root khatat = psn 'to cut1 whence yr\ 'an arrow'; see atyd.)
attonatan \w\\?"$y v 14, 2. 3. praes. 1 sg. crttonm, 3 sg. attonid
to acquire, to collect; to fix, to sew. [Both meanings are not reconcilable;
at, av $y, y
77
they belong to different roots. In the meaning 'to sew' we may compare
the Chald. Dan 'to sew', totl thread; Arab. isLa. 'to stitch together.']
(dun and its compounds see dtun. dtash.
atyd -J^Ô* s- 10> 5- 20> 6- an arrow- [comp. Hebr. pn, the ss
having been changed to t]
[avands -0^^* adj. Z. 36, 5. sinless; vands = sL^'sin' + a negat.]
avar itf a) prep. 10, 2. 18, 5. Z. 16, 9. on, up, upon, in, into, at,
forthwith; b) s. height, lop, summit. Pers. .J ^1.
[avard -u^yr s. dust, mud ; comp. Hebr. "IB*/ 'dust'.]
[avarndi -utyy s. 8, 7. Z. 4, 6. 5, 7. a child. It is a corruption of
aperendyu 'having not the full age'.]
[avarsar jxij^y s. Z. 24, 10. a crown; literally: what is over the
head. Pers. JMj\ afsar.]
avash ~nj& pr. to him 18, 4. then; therefore 19, 2. [It is employed
in the sense of a nominative, 'he, it', Z. 6, 11. 35, 1. 2. 4. 5. I. 32, 11.
34, 5. 12. 39, 6. as well as in that of an oblique case 'to it, to him, of
it ( its)' Z. 2, 5. 13, 8. 14, 2. It stands generally at the beginning of
a sentence. As to its origin, it must be traced to an Iranian source ; ') av = 6
in the so-called Pazand wich serves to express the dative is the old
Iranian preposition ova, the meaning of which appears to be 'to, towards'
(it is used as an inseparable prefix); ash is the suffix of the 3d pers. sg.
'he, it*. The literal meaning of avash thus is: 'regarding him, her, it'.
The preposition av, ava is used in the proper Pahlavi, generally called
Pazand for forming all personal pronouns, comp. avam = I, avat = thou,
and corresponds in the HuzvSnash to the preposition I Hebr. b which is
used in the formation of the personal pronouns; for instance y lak =
r\b = avat 'thou'. I doubt, however, if words like avam, avash ever
existed in the spoken language of Persia ; they seemed to have been formed
for no other purpose but to translate the Huzvanash pronouns. The way
in which they are construed, is not Iranian at all; but rather Semitic. In
i) It is also to be found in the Afghan language in the form j va as a prefix
for the dative, but only in old writers, and seems to be antiquated now; see
Dr. Trumpp's valuable essay on the Pushto (Afghan language) in the Zeitschrift dec
Deutschen Morgenuendischen Gesellschaft vol. XXI, pag. 3o.
78
av ty
modern Persian the suffixes am, at, ash etc. are never added lo certain
particles like L bd which evidently comes from ava, and other preposi
tions such as .f, xj, i>; see Vullers, Institutiones linguae Persicaj I. 168.
On the other hand, the suffixes am, ash etc. are generally not added in
the Pahlavi to nouns or verhs as in the Persian.]
[avaspdred ^sJ.upiy> a) past part. Z. 26, 8. made over, handed up;
b) 3d pers. sg. imperf. I. 32, 6. he delivered, deposited; comp. B. 20, 4,
80, 11. Pers. ^JJL^ ,ji>jjLw, .mJovL,*, 'to make over'. There is no
root to be found neither in the Sanscrit nor in the Zand to which it can
be traced;1) for spri in the S. which would phonetically correspond means
according to the Hindu grammarians a) 'to gladden' b) Ho protect' c) 'to
live'; this does not give any sense. As little does spar in the Zend-avesta
which appears to mean 'to tread; to jump'. I take spar in avaspdred as
a fuller form of par 'to happen, to pass' (comp. skri = kri) which can
easily convey in the causal with ava the meaning 'to hand over'.]
avastdk, avistdk ^.u^ttgy s. 23, 6. the well known appellation of the
Parsi scripture; it is also applied to the language of the scriptures. [As
regards the significations of this important word which is very frequently
used in the traditional literature of the Parsis, it means a) the whole of
the sacred texts as composed in the so-called Zand (Bactrian) language
Z. 1, 2. 2, 1. 2, 5. 44, 2. I. 33, 4. 34, 1. 35, 2. 40, 2. B. 28, 13. 46, 13.
18. b) any chapter or verse of the original texts; so chiefly in the quo
tations of the Huzvanash versions; c) the language of the scriptures, the
so-called Zand Z. 3, 6. 3, 10. If the word is joined to 5)3 zand, it means
1) The compiler of the 'Old-Bactrian Dictionary' compares the Sanscrit sphitr

the meaning of which ('to glitter') he seems to have hardly known or thought of;
for no reasonable man will be able to see any possible connection between the
ideas 'to hand over' and 'to glitter'. But the fanciful author of that book is not
satisfied with this combination ; according to him the root can also mean 'to shake';
with fra 'to shake ofT, although he can arrive at this meaning only by a gross
misinterpretation of a passage in the Yasna (9, 38 Sp.) setting all grammar at defiance.
He translates: fras ayahhd frasparad 'he (the dragon) shook off the iron kettle', as
if sparad were here a transitive verb, and ayahhd an accusative. It requires bat
a moderate knowledge of Zand to know that such a translation is grammatically
impossible. The passage can be only thus translated: 'he jumped from (beneath) the
iron kettle (which had been placed upon him)'.
avastak ^Ji^ttgr
79
always the original text (I. 34, 1. 40, 2.) as distinct from its translation,
or interpretation which was denoted by Zand (see this word). On the
etymology of the word a great deal has been written by various scholars
without their having come to any agreement. Anquetil explained it as
'word' tracing it to the root vach 'to speak1. This etymology, as it is
phonetically impossible, does not require any refutation. M. J. Mutter
(Professor at Munich) traced the word to ava-std = ava-sthd in the sense
'what has been established' i. e. text.1) This interpretation which agrees
on the whole very well with the meaning I unhesitatingly adopted in my
Essays (pag. 122, note) though I had raised doubts about it in a previous
paper*) as I was inclined to trace it to the Zand dvista (of the root vid
'to know' + d)3) in the meaning of 'knowledge obtained by revelation'.
Spiegel*) and Oppert had also approved of Miiller's explanation; but the
latter took it in the meaning of 'reform' which does, however, not give
any sense. In a later paper6) Spiegel showed himself inclined to trace
the word to the Zand afsma*) which appears to mean 'a verse composed
in a certain metre' (corresponding to the meaning of the Vedic chhandas).
Benfey in an article on a Pahlavi inscription7) starting from this opinion
traces it to a supposed Zand word afsta, to which he ascribes the meaning
'prayer'. DornH) identifies it with \xmi\ = U*uiXi! 'praise of God' and
refers the name to the hymns contained in the sacred books. Both Benfey
and Dorn are led in their interpretations by a Pahlavi inscription which
is very frequently found on gems. It runs as follows: )*o->j )j yoâ^y
apistdn ul yazddn9) of which the following translation proposed by Pro
fessor Spiegel is the most approved of: 'refuge to God, confidence in God'.
1) In his valuable essay on the Pahlavi in the Journal Asiatique 1839, p. 190.
2) GOttinger Gelehrte Anzeigen of 1853, pagg. 1942-48.
3) See Zeitschrift der Deutschen Morgenleendischen Gesellschafl vol. IX, pagg.
695-97.
4) Avesta I. pag. 45.
5) Zeitschrift der Deutschen Morgenlsendischen Gesellschaft IX. pag. 191.
6) See Yasn. 19, 6. 57, 8. Visp. 13, 2. 14, 1. 16, 4. Yt 13, 126. afshmdnL
Yas. 46, 17. 'where I shall recite your prayers (verses)' is evidently identical with it.
7) Zeitschrift der Deutschen Morgenlsendischen Gesellschaft XII. pag. 56783.
8) Melanges asiatiques. T. III. pag. 517.
9) See Mordtmann in Zeitschrift der Deutschen Morgenlsendischen Gesellschaft
vol. XVIII. pag. 18. 25. 31. 38. 40. 45. Thomas in the Journal of the Royal Asiatic
Society vol. XIII. pag. 422. No. 37. 424. No. 61 etc
80
avastak Aii^ttgr
But about the correctness of this interpretation ') as well as the identifica
tion of apistdn with avestdk I have some serious doubts. The formula
mentioned is also found in a little book 'the Pendnameh-i-Adarbat Mahrespand',8) of which I have brought the first copies to Europe. There it
occurs in connection with the verb âu 'he made', and means clearly 'prayer'.
It is probably identical with the liu-jJtsf or U^cXif :the greatest praise'
which is regarded by the Persian Dictionaries as a Pahlavi word, as Dora
has already remarked. Thus the legend means: 'the greatest praise to
God' and corresponds completely to the Arabic formula: xX) lv,,<a<I 'praise
be unto God' which is perhaps an imitation of it. The original Persian
form of the word was probably aipistdvana3) r^ôiijy can easily, be read
apistdvan) or aiwistdvana 'praise, invocation' of stu 'to praise'. As
regards the identification of this word with avesta I cannot concur in this
opinion, as the term could be but very improperly applied to the whole
of the PaYsi scripture; for, according to the various statements we have
about the contents of the twenty-one sections (Nosks) of the Avesta, very
few contained hymns; the larger portion of them being devoted to law,
medicine, astronomy, midwifery, botany, legendary accounts etc. How could
such pieces be called hymns or praises? It is evident that avesta must
i) Spiegel identifies it with the Armenian apastan 'an asylum'; but the con
struction of the formula is against such a meaning. One may say: 'God is (my)
asylum', but certainly not: 'asylum on God' as it must be translated according to
Spiegel's interpretation.
2) As the passage has been hitherto unknown in Europe I put it here in its
entirety. Xty ^S $ ^^ _J QtS *))? ^j^ -u.) ^VeinÔ'
i. e. to Adarbat no bodily son had been born; therefore he then made a prayer to
God; (upon which) it did not last long that Aderbat obtained a son.
3) Professor Benfey traces apistdn to the Vedic aps which he takes as a
Desiderative of the root dp 'to obtain', in the meaning 'to wish for help, to implore'.
But in the only passage in which it occurs Bigveda 1, 100. 8. tarn apsanta s'avasa
utsaveshu nard naram it is doubtful whether it is to be taken in such a sense.
Sdyana takes it as an unusual aorist of the middle voice of the root dp in the
sense of a present tense. I would take it also as an aorist, but in the sense of a
past tense 'they obtained'. How Benfey could trace apistdn to such a word I am
quite unable to understand.
av cy
81
have had from the very beginning a far more comprehensive meaning.
The most satisfactory derivation appears to be from vid + & The ori
ginal form is thus dvista 'what has been known, knowledge" and agrees
very well with veda, the name of the sacred scriptures of the Brahmans.
Doubts have been raised against this explanation on the ground that in
the so-called Pazand â^>x>iy is transliterated by awasta, and not by
awista; but this proves nothing, as tiiere is in the Pazend transliterations
a great confusion of vowels, principally of a and e. Besides, Neriosengh
transliterates the word in the Devanagari character by avista, and up to
the present day, it is pronounced by all Parsi priests avcsta and not avasta.
The Burhan-i-qati knows two pronunciations abcsld and avastd. The deri
vation from afsma is inadmissible as the word would accordingly mean
'prayed' which does not suit the majority of the contents of the Avesla.
\avat ^t> pron. Z. 23, 10. thou, thee; see under avash.]
[avd -& praep. 18, 11. with. Pers. L.|
avdtn ot)i s. 12, 7. Z. 24, 7. 40, 3. a debt, loan, money borrowed,
or lent. Pers. ft^l .
avdnik $*)*>& s. 22, 2. computation; certainly; remainder rest; balance,
arrears; as to the rest. [1. 35, 9. the rest. B. 18, 8, 13. 21, 7, 15. 23,
2. 24, 10. 25, 9, 20. etc. The word is everywhere put either before a
substantive, or by itself as a substantive, but never after a substantive.
From this circumstance it becomes very doubtful whether it is an ad
jective as it is generally supposed. Destur Hoshengji takes it justly in the
sense of a substantive. We best translate it in all places where it occurs
by 'the rest of. Although it is enumerated as a proper Huzvanash word
in the glossary, it will not be possible to explain it froma any Semitic
language. It is, in all probability, an old Persian word, avarc, or avdri
which may have been very frequently employed in that language; the
Pazand aware by which it is rendered, hints at it. If the original form
be avarc, it is evidently the nom. plur. of avarja, in the meaning 'the
following, the others'; if avdri be the original form, it is a subst. fern.
The word has been traced to the Zand apara, 'later, future; another', but
I doubt its correctness.]
avdreh y o s- 22, 2. a cash-book, Pers. s.| J. [This interpretation
11
82
av o
is hardly correct; avdreh is mentioned as the Persian term for avdnik,

'the rest1; it must, therefore, mean the same.]
[av&varesht ffeiywy* s. 36, 5. 37, 2. name of a crime, if one
rushes upon a person with a weapon raised; see Vend. 4, 17. 22. It is
difficult to restore the primitive form of the word. Westergaard writes
<HyjQi)i**iitavaoiri8htcm and mentions as various readings G^j^j/j-?))-"
C{^)j(j>/Aij. 6gpj>i>\ujj; my Zand-Pahlavi Vendidad roads wpqjibmiv
avdurishtem. This reading 1 believe to be the most correct, as the word
can be only derived from the root vrasch 'to tear' which becomes vrashta
in the past part.; see the Zand-Pahl. Gl. pag. 106. The original form was
probably either avavrashta or avavreshti meaning 'an attack for woun
ding a person with a knife'. ']
t) In the so-called Old-Hadrian Dictionary the word is derived from a root

urvis. But such a root does not exist in the Zand. The verbal forms which the
author traces to this supposed root are for the most part denominatives of urvaesa,
or urvaeso, the former signifying according to the Zand-Pahl. Gl. pag. 23, 9. 63, 19.
a circle, surrounding', the latter according to the same authority pag. 23, 8. 68, 18.
'an open plain'.
Etymologically it can be only derived from J>j/? vis 'to go' + h
ur = uz, Skr. ui meaning 'an exit' ; see my work on the Gathas II. pag. 68. In the
Galhas it evidently means 'the end, the last period'. Some verbal forms which are
mixed up with it by the author, such as avdirisydd, fraoirisydd must belong to another
root, as it would be difficult to account for the dropping of the v in vis and the
change of ur to oir in some forms, whereas both ur and v are preserved in others,
as for instance in fraourvaesayeiti. I cannot enter here on criticising all his trans
lations of the many passages quoted by him in order to show that they are for the
most part preposterous. One instance may suffice. He translates chakhrem urvaesayata Yt. 13. 89. "he made the wheel (of the reign) go away' and interprets this
phrase by 'he wrested it from his hands'. In another place Yt. 19, 82. he translates
the very same verb urvaesayalcm (dual) 'they hastened, they came'. Now I 'may
ask, how can the same word in literary works of the same class, and prqbably of
the same age convey such different meanings which cannot be derived from one
another in any reasonable way1? urvaesayata means clearly 'he turned', being the
denominative of urvaesa 'a circle'; chakhra never means 'rule or reign' in the Zand,
as it docs sometimes in (he classical Sanscrit, but never in the Vedic to which alone
the Zand language is related; but it may mean 'fortune' or 'the celestial orbit' as -^ *
does in modern Persian. The passage may be translated 'he turned the celestial orbit
before a Daeva or man did if (aotdd is scarcely correct; I prefer haofdd; it appears
to be some name)
av q?
83
avdz j)H) 19, 1, a) adv. back, again; anew,- afresh; also; towards.
b) subst. repetition; descent, declivity; inversion, contrariety. Pazand and
old Persian ^-fjf and sfjl; mod. Persian \Lj. [These different meanings
must come from different old Persian words, In its adverbial meaning it
is to be traced to the preposition ava; z at the end makes it adverbial;
compare frdz, from fra.]
avdftm ^yu* a) ;|(|J- 22, 3- posterior, last, newest, hindmost. 6) adv.
after, afterwards; behind; finally, at last, after all. c) s. the latter end, ex
tremity, conclusion. [Z. 20, 4. where it translates the Zand apcmo.]
[avgandan ))?>yty v. 16, 5. to throw, cast away. Pers. ^ JuJol .]
[avintik ^-upo* adj. 1, 1. invisible, from vindk visible -j- a negat.j
[avirdii yoist? s. and adj. I. 40, 1. desert; desolate ))^)4 ja>)ô
to lay waste, destroy.]
[avisOdaai -^WOÔ* s- Z. 33, 6. carelessness.]
[avivak ÔO* s- z- 25, ' a bachelor. It may also be read avizak
in which case it would mean 'pure'.]
[avizagdn-vardashni -\))*0^") )^00 Z. 42, 8. name of the second
quarter of the night.
circle of the pure'.]
It is the translation of crezaurvaHsdd meaning 'the
[avizagt -JÔV s- ' 39. 2. purity.]

[avizashna >ooo s- Z. 23, 7. purity; see Z. 63, note 3.]
avom .)ty pron. 18, 2. to us, to me. [See on its formation under
avash.]
avorndk ûy)0* s- 8 7- a youth, a young man; Zand JgyuiutyiQu
Pers. Lj-j and (jl^r* ; it is also pronounced aparndk.
avot $)<y pron. 18, 2. to you, to thee. [See under avash.]
[avrd -o)o s- 2, ''' earth, soil, mould, dirt, ground; any thing of
little value, valueless. [It is of Semitic origin, Hebr. "isy dusl, Arab, j^
Syr. j-al'.]
avrdh and crwd* ty-Ô** -0-*^W ^ 4- news> anna's gazettes, ad
84
av jy
vices, tradition; also a message, [avrds and avrdh are the same word,
though the first is mentioned as a lliizvanash i. e. Semitic word, the latter
as a Persian, avrds is, however, of no Semitic origin, but evidently an
old Persian word the primitive form of which was probably ava-rdsa i. e.
what arrives, news, message.]
avrtgan )yoî}^y adj. 8, 8. 24, 2. high men, nobles, exalted, gent
lemen. [Pers. >j, *jI above, superior; avrik is an adjectival formation
meaning 'one who is above, superior'.]
avrusht ÔOrO* s- ? 4. hair; see shdrman [Its original old Persian
form appears to have been ava-rushta from i"udh 'to grow' -\- ava.]
avryd ~\yty s. 2, 3. see avrd.
[avsahincd ^j^yiiy v. Z. 27, 6. he exhausts. It is identical with
^yssp) avshitt B. 63, 19. 5, 3, 5. Pazand avasincdhan 'to put down;
to cut down', used of a tree. It is to be traced to a root si = si 'to lie
down1, in the causal 'to lay'.]
avshandan HÎWOt)* v. 14, 10. pres. 1. sing, avshanem, 3. sing.
avshaned; to disperse, scatter, strew, to diffuse, sprinkle, shed. Pers.
^jJuL&il.
[avshash -\j-\}0 s- Z. 2, 3. termination in grammar.]
[avshdreh îJ^^^y , y-JQO s> Z. 39, 5. one who assists, helps; an
associate. Pers. *>\^ X&il, X&i! an associate of thieves.]
[avs&ni -"yyoo1 s. Z. 34, 4. sorcery. Pers. ^yif.]
avzadan HÔgp 16, 11. 17, 3. to s(,rike, beat, dash against; to
touch , to sound ; also used sometimes for 'to kill'. Pers. ^\ , Zand jau
+ ova, Ssc: han 'to kill'.
[avzdcd ^>u3t) v. 3. pers. sg. pres. Z. 30, 2. 36, 4. 37, 8. 'it in
creases', from ))ô|3$y, Pers. jj^.yil.]
[avzdr Jii3jy s. and adj. Z. 16, 7. 26, 8. heroic, having supernatural
power. It is apparently identical with the Persian Îvil 'an instrument,
tool1. Both ideas are difficult to be reconciled. The tertium comparalionis
can not be ascertained.]
av ty, ayo ftf, az ->i
85
[avzdr-homanddn pQfi*i)u5fy adj. and s. I. 41, 2. endowed with

weapons, i. e. warriors.]
ayam jfau s. 1, 6. season, lime; days; favour, benefits, adj. excellent,
unblemished, Arabic fy?\ and pljl. In D. E. it is translated by 'dawn'.
.615
[I doubt whether this word has to do any thing with the Arab. pL?! 'days'.
It is probably not of Semitic origin at all, but Iranian.]
aydv ty$t* conj. 18, 7. or, if, unless, either; see adov. Pers. L>,
old Pers. and Pazand L>.
[ayininak fffif adj. I. 41, 8. different, having its own way.]
[ayojashna )}<0)(y s. Z. 15, 4. 10. joining. Zand yttj 'to join'.]
[ayok^yyZ. 1,4.2, 11.3,1. & otherwise read aduk: see the latter.]
[ayokhshast ôaû^j s. 12, 1. metal. Zand yaokhshsti.]
ayoman fig s. 7, 1. the eye, Arabic ^jac. It appears to me that
the right pronunciation of the word is ainman, as all other Semitic
languages show n, Hebr. )>' etc.; v and // being of the same figure in
Pahlavi they read o; hence the mispronunciation; see Muller, Journ. as.
Avril 1839. pag. 330. (man is suffix.)
[ayort -J{yftJ s. Z. 43, 11. The meaning of this word cannot be
made out with certainty.]
ayovtMl conj- Z. 4, 2. 7, 11, 12. or, if; otherwise read ad&v; see this.
[ayukhthomand i^yt^y^ adj. Z. 15, 9. industrious. It comes evi
dently from yuj 'to join'.
The meaning given is, however, doubtful.]
az 3ii s. 5, 5. Z. 12, 4. cow, bull, bullock. Z. iSu , s5u azi, azi

(in the Gflthas). It is translated with jLT but tradition says, it is a parti
cularly young cow of about 3 years; see the 9th- Fargard of VendidSd
37 Westergaard.
az ju praep. 18, 10. from, of, for; by, out; with; belonging to;
by means of; in exchange of; than; through; off; after. Z. hacha. Pers.
)'. [Sscr. sacha.]
azag 3Ju s. 5, 5. a goat. Sansc. aja.
86
az 3j
[azarman j^*"^3jj adj Z, 11, 13. without decay; from zarmdn decay,
old age -\- a negat. The root is zar = Scr. jri 'to grow old, to decay'.]
[azddi -J^^y^f s. Z. 20, 10. prosperity.
Pers. (5>M .]
[azSn )yo~>* s. Z. 27, 1. a cemetery, a lower of silence.]

azbd -jui3jj s. 6, 6. a fox.
azd a3j* 11, 6. and azdamati )-}** H 6. a loose vest, a shirt,
shift, tunic. (I could not find any other words in cognate languages; there
fore I gave it as it is in tradition , as it came to me. In D. J. and J. D.
it is also j^fÂJ j Li'.
azdronatan p^^ty v. pres. 1. sing, azdr&nem, )y*ty 3. sing.
azdroned; tfyyity 14, 6. lo reap, to mow, to cut down, see drfidan.
aztre Ai^y adv. Z. 3, 7. 10. 8, 4. 9, 12. below, at the bottom. [Z.
adhairi.]
azir e reglaman f!>) s )*qy Z. 1L, 4. the sole of the foot.
azitonatan j^)1^)3jj v. 16, 4. to look, see, observe; perceive, feel.
[Hebr. Djn* Chald. NTH- Syr. \{* 'to see'.]
azman -> s. 11, 6. see azd and azdaman.
azorird _*3j3jj s. 5, 6. a pig, scrofula, a hog; see khuk. [Hebr. Tin
Syr. }., Arab. /^*^]

azronatan p^ygy v. pres. 1. sing, azronem t>)yty 3. sing, innhtld;
tf^yo* 14, 1. lo dig; to pluck; to extract; to tear up; to root out, extir
pate; rake, skin, peal, unbark; to carve, engrave; lo separate n^yo* is
not to be read azronatan, but afr&natan; for azronatan we should
have to trace to a Semitic root "Nin, "lin which could only mean Ho sur
round'; but never 'to dig'. If we read afronatan, the Hebr. IDn, Arab.
/XC Syr. yLt 'to dig' suggest themselves and we have a perfectly clear
etymology.
See B. 36, 2. 41, 17. 51, 17.]
[azu )5u s. Z. 39, 3. violence Z. hazd.]
az sy, abjil, ad i*, a6 -jui, af o>, ag ^JJ, agh ui
87
[ojar ){jt> a^v. Z. 9, 12. above. It is composed of az = hacha,

and par, var = upara, litrally 'from above'.]
d-u.
db jji s. 2, 10. water; anything liquid; lustre, dignity, etc.
In
Persian also it has several meanings. Z. -\}V**>. Sans. ap. Pers. ^f,
ddas -(}3i s. 8, 2. Z. 34, 7, 8. 35, 3. 40, 7, 8. a man, a person,
anyone. [The word is doubtless of Semitic origin; but it cannot be traced
to any word if the present reading is kept. If we read aish we may
identify it with the Hebr. tt^K 'a man'. Perhaps it is to be read khadas,
khad being the word for 'one' and s the suffix of the 3d pers.; Assyr. su.]
ddd -j^jji 7, 8. Z. 14, 12. 31, 3. 37, 8, 9. 41, 3. soul, vital spirit, mind,
life ; see jdn. [It is probably to be read khaya; comp. Hebr. !"ITI 'life'.]
[dc -u> pron. Z. 39, 9. see ae pag. 50.]
[dftdveh }{yô* s- 12, 5. a watering pot, an ewer. Pers. s.UiT-]
[dgds jjuû adj. Z. 17, 10. 22, 2. discerning, intelligent, knowing.
Pers. sliT-]
dgds-ddd ^yy o<u*/u s- Z. 18, 2. a competent judge.
[dgdsi -j^j^jaj^ s. Z. 23, i. dgdhi -tyûû Z. 39, 7. knowledge,
intellect. Pers. ^^H
[dgercft ôg&u s. Z. 36, 4. 37, 2. name of a crime, if one raises a
weapon for the purpose of injuring another; an attack. Zand GWgg'gQ&J"1
Vend. 4, 18. West.]
[dgercptdr JuqupSu s. 1, 1. the celestial bodies, stars, etc.]
dgh adv. and conj. 18, 5. Z. 2, 3, 4. 4, 2. etc. id est; that is
to say; sometimes it means 'who, what; which; while, whereas; lest; lo!
behold! for, because'. It is, I think, wrongly pronounced for ôu "ae",
as the same word with the same meaning is used also in Persian ^f; 6
is taken for gh, because in Pahlavi M. S. S. ae jui is often used too,
instead of 4u dgh, therefore I have little doubt that the word originally
88
ah y^ji, ai -au, aid ^ji, Mn ^y, aj g,iu, akho^y, al ît, kw
is ae and not 09/1 as pronounced [I. 39, 1. I cannot agree with the opinion
expressed by my learned friend. The particle is doubtless of Semitic origin,
and probably to be pronounced digh. It is well preserved in the modern
Syriac y*j dik which is pronounced by the Jacobites now-a-days dch; see
Noddeke, Grammatik der neusyr. Sprache pagg. 161, 162. dghash -tif*
conj. with the suffix of the 3d pers. sg. Z. 1, 3. 13, 10. 16, 4, 5. 37, 9that is to say. dghat the same with the suff. of the 2d pers. sg. Z. 34, 3.
In many cases it cannot be translated at all, just as the Persian sf of
which it is the Huzvanash equivalent, or the Grecian on. It appears to
stand for two different words, the one to be traced to the Hebr. HIT, Arab.
,jl, Syr. j-7i seel look! the other to the interrogative pronoun 'N with the
enclitic k which is found in some pronouns.]
all,} yfjt s. 5, 6. a deer, a roe.
[di -ui pron. Z. 39, 10. see ae.]
didgonatan \\y\y&ytt v. 16, 6. to bring, fetch; adduce, to cause, lo
produce, lo notice, lo inform. [The word is mispronounced. It is to be
read aitiiintan, comp. Syr. -Lf.]
dinan ))*>)fj s. Z. 2, 10. customs, ways (pi. of din).
[Pers. âjT
custom, way, mode; Sanscr. ayana.]

dineh i)ftf s. 18, 6. custom, rite, mode, manner, condition; also
sometimes it has the meaning of the Persian a*jt , a lookingglass, see aduduneh. Pers. ,.>*jI\dj fl.u s. Z. 20, 9. the Azish deva, a demon who is an antagonist to
khordad; Pers. J lust, avidity.]
[dkhar-angusht ^yi^'yy^ J^ s. Z. 10, 5. the little finger.]
[dkhezad <$j-*{y v. Z. 32, 3. he rises. Pers. ^jjujjya. 'to rise'. The
reading does not appear to be correct.]
dlakd -ju^jj s. 7, 6. a beard.
dmadan ))$> v. 16, 2. to came, to arrive, to enter; Pers. ^Joet.
dmat, dmata ^j* adv. 18, 6. thai; Ihen; when; sometimes used in
the meaning of who, which etc. see admat. [Z. 3, 3. 18. 1. 3. and often. It
is not identical with admat. As lo its use, it corresponds lo the Persian *S^]
tap, Sin yo, ;1r J.U, as (j.u
89
[dmojashna -\jhK3fllP s. Z. 9, 10. 35, 2. advice.]

dmokhtan ))$y)g v. 13, 8. Pres. 1. sing, dmozem V<S)g 3. sing.
dtnozed ^)M" 13, 9. dmokhtam 1. sg. imperf. Z. 14, 9. to learn, to
teach. Pers. ^xi.^1.
a/* 1>*> pron. 10, 2. 18, 3. Z. 2, 3. 4. 43, 5. that, in that. Pers.
an-gdh OMU))*> 18, 7. then, at that time. Pers. *[!,

dnldan ))^y v. 16, 6. to bring; comp. S. dnayana; MarSthi dnanSm;
Guzarathi dnavum [from ni 'to carry' + d].
anoe i)yi 18, 5. here, at this place; also commonly used for this
world.
See ratmaman.
[dramu &m adj. I. 34, 2. delightful.]

[drdd ftyliu s. Z. 24, 2. The Destur translates it by 'tree'. It is
apparently miswritten for $y)* dirakht. Pers. î> 'a tree'.]
[drdeshna ^S-tJw s. Z. 30, 2. 31, 6. adornment, arrangement.
Pers. ^yÛ\ .]
[drdstanu ))yx>u)u v. I. 35, 3. to arrange, compose].
[drdstdri ^)3it^_uJji s. 1. 33, 2. arrangement; with 3itp3 re
arrangement.]
[drdsteh Â3jiJjj adj. Z. 5, 4. 6, 7. dressed, adorned. Pers. tgJlJ.]
drd 5jji 3, 6. flour, meal. Pers. jT
drdara H^"1 v- 15 2. Pres. 1. sing, drcm Jfu 3. sing, arcd tfjpii
to grind. Pers. ^(XaJ! (from drd, flour); literally: to make flour.
drm&nutan ))q>)fi)tt v. 15, 11. to sleep, repose, to take a nap, rest,
from Pers. fiy = ^tV-yoM.
[It is undoubtedly of Semitic origin; comp.
Hebr. Dpn 'to have a dream', Arab. pJ^, a dream'.]

[drog dyji s. Z. 24, 1. a belch, stench, dirt.J
ds -y* s. 4, 4. wine, grog; see dsyd.
90
&S J4, ash -J^JiJ. ;Wl ^(Jii

| r/-s Jii s. Z. 10, 6. a part of the body between the shoulder and
breast.]
[dsdnt ~njyox>u s. Z. 18, 12. ease. Pers. jLJ.]
[dshkdrdh ^-uXu^^ji s. Z. 32, 1. public-spiritedness.]
[dshkdrefi ^Ju^jj adj. Z. 8, 9. 12, 6. 32, 1. 34, 2. simple, plain;
evident, public. Pers. \lM .]
dshnudan ))^yû v. 17, 7. to hear, listen, to attend. Pers. ^yJA.
[To be traced to Ihe Zand surunaoiti + d 'to listen to1.]
[dshup )))*().*> s- ' 41i 6. disorder. Pers. -yXiy&Jf,]
dsmdn ^yn^Mu s. 1, 4. heaven, the celestial orb; name of the genius,
who presides over the heaven; the name of the 27th day of the solar Persian
month. Pers. (jli*<f.
[dsniddr )jJe^jî s. Z. 21,8. a purifier, a washer. Zand dsndtar.
It appears to be the name of one of the priests engaged on the Yisparad
ceremony. The Parsis take it for that of an angel. His duly appears to
have been to clean Ihe sacrificial apparatus. Now-a-days no separate priest
is appointed for such a purpose.]
[dstdrined ^yJsi^xta 3 sg. pres. of dstdrinidan Z. 34, 2. to throw
a man to the ground, (regarded as a crime); from the root star lo throw,
spread -f- d.]
dstonatan ))^y>x>u v. 16, 4. Z. 38, 10. to see. dstonad' V))?3**
3d pers. impf. Z. 22, 12. 27, 2 he saw. [Hebr. njn, Chald. nTj Ho see'.]
\dstret ^j)^si5jj s. Z. 34, 1. It is no proper Pahlavi word, but ap
pears lo be an old Zand word in the Pahlavi form. lis original form was
probably dstreti, or dslrayati. It is the name of a crime, throwing a
man to the ground.]
ds&n )j()ji adv. 18, 7. Z. 20, 8. then, see dngdh Pizand ^Jf. [11
is Semitic, and to be pronounced ad'm; comp. Chald. plN 'then1.]
dsur 3j(jj adv. 19, 7. the day before yesterday, see parir.
[The
asya jqI&m, at tfy , av o>
91
reading is hardly correct, as no corresponding words are to be found in

the Semitic languages.]
dsyd -\j^-" s. 4, 4. wine, grog; in B. q. it is bchyd.
dsyd -JQiiii s. 7, 7; Z. 10, 6. the bosom, breast; see vat: [Probably
the Syriac X^m 'breast'.]
dsydv fcXJ-JJ-u s. 2, 7. a flower garden, a fruit garden; see bctsad.
[at yty adv. Z. 16, 10. if. It is probably to be read hat, and connected with the Arabic ^5*^-.]
dtash -J^M^y s. 1,8. Z.21, 4. 5. 6. 7. 38, 7. fire. Zand dtars, Pers. *jf#
[dtash-kerddr J-o^j^jj^y s. Z. 21, 5. the vessel in which the
Are is placed.]
[dtash-moshiddr jji^jj^j^' jQ.u^y s. Z. 21, 6. a fire-extinguisher.]
\dtash-tdr-ntmeh aah jjjô o^jii^y s. Z. 21, 6. a stone for the tirevessel to stand on; an inner fire-vessel.]
[dtash-vaklishi'niddr J*^jJOO,0l -O^Ô1 ^" ^' 4" a *ire-kindling
priest.]
[dtash-vaziniddr )i^j)>3) -tûû s. Z. 21, 5. a fan for blowing
the sacred fire.]
dvardan ))^Jy v. 16, 2. to bring, fetch, or adduce, to cause, to
produce. Pers. ^j^jl [Zand d-barc, Sanscr. d-bhri.]
[dvastan ))?>& v- Z. 28, 4. to bind, to lie.
Pers. î-wo.]
[dvdd ^yty s. Z. 8, 8. benediction. Pers. ^\J\t This word is very

frequently used by the Parsis up to the present day in benediclive for
mulas, as khdnah dbdd.]
[dvded ^)j)o> v. Z. 37, 9. it is necessary. Pers. JoLj,]
\dvdcshnik ^syîu^y adj. Z. 5, 11. requisite, necessary.]
[dvdnik f>y*& s. Z. 2, 1. 7, 10. 13, 4. 7. 33, 2. 34, 1. 41, 4. see
avdtuk.]
dvdz (yo* s- 7, 5. a voice, sound, noise, clamour, tone; fame, rumour,
report, etc. Pers. v|.f\
92
av )4), ayo ^, az 0, bahjj, bagjh
dvordan ))ê))gj.u v. 16, 6. see dvardan to bring, dvord y>J)ty 3d sg.

impf. 23, 7. he brought.
[dvrigan )yAs)qy adj. Z. 26, 10. see auriâra.]
%e7?i ) li 6. see ayam.
[dyoineh })i)<Jf s. Z 42, 1. kind, sorl.]
[dzargihd nyQyt? at^v* ^- ^9 3. violently, with violence.]
[dsdr )*& s. Z. 24, 7. disease, pain; a low wall before a house.
Pers. $.]
[dzord ^J)u* Past Parl- Z. 39, 3. wronged, oppressed.
Pers. sj.-J.
It is probably miswritten for dzard.]
babd juyj s. 2, 7. 3, 3. 4, 3. 7. 5, 1. 8. 6, 4. 8. 8, 1. 8. 9, 4. etc.

Z. 37, 1. I. 32, 4. a door, a gate; a chapter, or subject, of a book. [I. 33,
12. 40, 1. the residence, the capital; (see 1.37 note 4.)] Arabic uAj.
bachtichyd -^gjjtj s. 7, 9. the feminine of any animals; pudenda
feminae; see abach.
bagdn or baydn-yesht ^XJ5 Ir*^! s* ^ ** lne name f tne 14th
Nosk mazddi. [In the Dinkart II. pag. 274 of my MS. the name is
written Sô 1Mb 'l >s tnere enumerated among the seven Nosks which
are called ^^jq gdsdnik as they probably contained stanzas or verses
iydthas). Its extent is differently stated. According to the account of the
Din-i-Vajarkart (in Pahlavi) on the Nosks, it consisted of 18 chapters; accor
ding to the Rivayets of Kamali Bahrah, Neriman Hoshang, and an anony
mous one, of 17 chapters only. It corresponds, according to all the autho
rities here mentioned, to the words khshathrcmchd (in the yuthd-ahu
vairyo prayer), and not to mazddi as in our Farhang, and is in number
the 15th, and not the 14th. It treated, according to the Din-i-Vajarkart,
a) about Ormazd, his qualities, the knowledge of him, his adoration and
praise ; 6) at what time each gah (time of prayer) has to take place, up to
the resurrection; c) what works should be done; d) the praise of God's
bagh a
j , baha o^yi , bahu, baj gj , bakh .Q)j , bakhin yyt
93
bounty and his benefactions; e) the figures of the Amshaslipands; f) know

ledge of the future body; g) on the body of the Amshashpand Bahman.
The whole Nosk is said to have been very well (kobod khop) made (i. e.
in fine metres) for the worship of Ormazd and the Amshashpands. As to
the meaning of the name it clearly signifies 'worship of the divine beings'.
Its original form must have been baghandm ySshti.]
bagh ^ j s." 22, 9. the name of the 3d Nosk , vairyo in Avasta.
[According to other accounts, mentioned under bagdn yesht, it was the
4th Nosk, corresponding to athd. It consisted of twenty-one chapters and
treated of the following subjects: a) the necessity for men. of following
the religion of Zoroaster and believing in Ormazd; piety and abstinence
(from evil) ; b) on justice and judicial decrees, the decision on good actions
and the practising of benefactions; c) how the attacks on our bodies of
Aharman should be met; d) how we may attain heaven.]
[bagh o
j s. Z. 28, 2. lots, luck. Zand bagha a deity ; god ; angel.
Sans, bhaga 'portion', name of a deity (one of the Adityas) in the Vedas;
in the Pahlavi inscriptions ?>i 'divine'.]
[bahar Jam s. Z. 15, 11. 42, 6. 7. 8. 9. 11. portion. Pers. ^gjj
bahonastan ))q>3})yoi v. 16, 8. see girestan; to weep. [Hebr. i"D2,
Arab. ,^Xj Ho weep'.]
[bahun \f\ adj. Z. 28, 7. difficult.]
bah&natan ))?))*>[ v. 13, 9. pres. 1. sing, bahdnem, t>)f*\ 13 10.
3. sing, bah&ned, $})yi 13, 10. to make, do, perform. [The etymology
is not clear.]
[bajineh Wsa s. Z. 28, 7. cucumber, (see bojind).]
bakarid ->{y^ s. 4, 8. vegetable garden, herbs in general, espe
cially beet.
[bakhcdar J$-0l adj. Z. 28, 3. uncastrated. See the Zand-Pahlavi
Glossary pagg. 106. 7.]
bakhin fift pram. 18, 11. in, into, within.
bakhin j)Qfi s. 9, 5. a servant, slave, bondsman, domestic; see bandeh.
94
bakht^yi, b;in H, bar )i

bakht ^yi s. 1, 6. "fortune, luck, lot (good or bad).
Zand bakhta.
bakhtan M^CVl v- *6, ^- to S've> t0 g''anl, to bestow, to remit, to

pardon, to forgive.
Pers. jjcXxxi-ssj ,
band _uu adv. 18, 10. without, save; with, together.
(This word is
used in all the meanings mentioned of the Persian &&J-& i^-? which is
of 17 different meanings). Besides, it is used sometimes with the suffix
men as ^yyt ,jm without a vice.
[Comp. Chald. N"12 'outside ex
cept. It is used in the sense of the modern Persian ,? 'without', and in

that of the particle &j before verbs.]
[band An s. Z, 28, 3. a band, a tie.]
bandeh *3u s. 9, 5. Z. 44, 2. a servant, slave, bondman (from the
word band, one who is bound to obey, a servant) Pers. scUj .
banapshman ].(j)H pron. 8, 6. self, himself, own; see bcnafshman.
bapgitn nJgji s. 2, 8. palace, villa; a castle, a citadel.
barash -^Ji s. 22, 10. the name of the 8th Nosk, hachd in Zend.
[According to other reports it is the 9th , corresponding to the word vanhcus.
It contained CO chapters before Alexander's lime. After that lime only
12 chapters were recovered. Its contents were according to the Din-ivajarkart as follows: a) how kings should govern; b) how judges should
decide according to the religious laws; c) on the fencing in of estates, and
the guarding of boundaries; d) on the cultivation of waste lands; c) how
liars and sinners should be dealt with. The name is diflicult to explain.
It is probably connected with the Zand barcz 'to be high, elevated'.]
[barash -*jy\ s. I. 33, C. 34, 2. 35, 4. full splendour.
Pers. *jj
[barashni ^yiyj s. Z. 17, 1. bringing; taking; see Zand-Pahl. Gloss,

pag. 108 s. v. bcrctubyo.]
barbitd -utfuJi s. 9, 1. a leader, a general, a chieftain; any person
in high office, as a judge, commander, viceroy, etc. In 'Burhdn-i-qat? it
is bartibd. Arabic barbitd. [The word occurs in the Hajiabad inscription
{^>^9j2i barbitdn; see West Bundehesh pag. 83, lin. 6.]
bar Jj, bas >i , bash -iQi, bat ^ci, baz J>i
[barhdneh ^yn)\ adj. Z. 25, 7. naked.
95
Pers. *io.]
[barin )y\ s. Z. 35, 9. a cut, a piece cut off; comp.
Pers. .oJ.l
barizem t>&\ v. 1. sing.; barized ogjO-'J 3. sing. 15, G. present

tense of breshtan.
barhhtin iu3i s. ) 5,4. a mountain goat. According to (lie Burh an
a*
> i qdtt, these words signify the goat which goes
barrtin jjJJj s. ] foremo3( jn the flock, a ram leading the flock.
basad ^H > % 7. a fruit garden, a (lower garden; Pers. and Arabic
<X>*j; see buc.
basarid -J^^ s. 6, 9. Z. G, 2. 11, 6. flesh. [Chald. N1D3, Syr.
ijaui, Arab, w&j.]
bashrunatan ))?>)y~\}\ v- 15, 5. pres. 1. sing, bashroncm )y~Hj\
15, 6. 3. sing, bashronid; ^})V-ÔJ 15, 5. to fry, roast, boil (see bresh
tan).
[Chald. b&2, Syr. vis, Etliiop. basala 'to cook'.]

frcrs/m )<( adj. 4, 6. agreeable, good, sweet, pleasant, cheerful,
wholesome, healthy; temperate, palatable. [Comp. Syr. xuas bastm pleas

ing, agreeable.]
bastan \)q>*>i v. 16, 5. to bind, shut; to clot, congeal; to make hard,
difficult. Z. basta from band, bastam 1st sg. pres. 24, 1. English bind,
Sanscr. bandh.
[basteh ^^\ part. Z. 2,8. joined together. Pers. xiw*j.]
basyd -JQ-^j s. 4, 5. wine; a cup or vessel full of wine (see bddeh).
batid -^jî s. 21, 11. the bosom, breast, (see sineh).
baycin \yM adj. 1,4. splendid, illuminated, bright, illustrated, light;
(see nddan).
bazdnuk ^))*>3j s. 7, 10. the knee, the lap; Pers. zdntt.
bazgonatan ))^p3i v. 6, 2. to fly in the air (like birds), to flutter.
[It is doubtful whether the word is correclly written. In the Burhan-iqali* we find instead of it bazpunatan with the meaning 'to give'.]
96
baz 3i, bat ^yi, ha. _ui, baz jyi

&dzr$ -uj?i s. 3, 5. seed for sowing in the field, etc. ; grain for sowing.
Chald. N}J2, Arab. &)r?.

bddeh <)tfy[ s. 4, .5. wine, a cupful of wine. Pers. soLj .
bde im s. 2, 7. a flower garden, a fruit garden.
It appears to me
that it is not bde, but bdg, the well known Persian word bdgh Ij| gh
is often changed to g in Huzvdresh and Pahlavi, as aghar for oôr
(great), vagdan for vaghadan (the head, forehead, etc.); therefore this
word should be pronounced bdg and not bde,
bam uj s 1, 16. Z. 42, 12. morning, dawn, break of day; Pers.
pLs and olXoL.
[bdmi Aû adj. I. 35, 4. j)^ .i.ui to illustrate.]
[bdmik*$m adj. Z. 6, 3. IS, 6. splendid; spacious.]
ban )wi s. 2, 7. a roof, a ceiling of a room (external or internal),
a terrace; Pers. pi? bdm; but m is often changed to n in Persian;
thus it may become bdn, as garnbad and gunbad, etc. [This change
takes place only before labials, but not at (he end of a word; )yt is pro
bably miswritten for -ui>]
banbarbitd ji^mjmjmi s. 6, 7. an elephant.
banboshne ))*OH))a>J s. 9, 3. a lady of rank, a matron, a queen.
banu yyoi s. 9, 2. a lady, a princess ; Pers. jL> .
[bdstan )yo^x>*ii adv. Z. 28, 2. always, constantly.]
bdtar Jftyi adv. 19, 2. then, therefore; consequently, accordingly;
Arabic SSS. [Chald. ina 'after1 Syr. hi id.]
bdz tyi adv. 10,' 2. again, back; anew, afresh; Pers. vb, P3z. vf.|
and -fjf .
[6ds<2 -*yi s. Z. 10, 2. an arm. It is probably miswritten for basil.
Pers. jsW ]
[6(fe<2 -u0*l s- Z. 36, 8.) name ' a cr'me5 V'Z- inflicting a serious
[ wound so as to cause much blood to
[bdzdi Autyi s. Z. 37, 3. ) qow i
b&z (pi, beh, besh J^jl, benji, be, bi ii
97
fc&air V>>o*l s- 2 5 a market, the public place where they buy and
sell. Pers. J'J-3[bdzeh-masd m&G ^yj adj. s. Z. 39, 7. 8. having the length of
an arm.]
be s\ adv. 18, 10. without, save. A privative .particle ; when prefixed
to a noun, it is equivalent to in, im, un, ir, etc. Pers. igi. Paz. &y\.
beh -^ji s. 3, 8. the quince fruit; Pers. (Sqj.
[benafshman, benapshman jqq\i Z. 5, 8. 1. 41, 4. himself; comp.
Hebr. tfs: soul.]
bend -un adv. Z. 1, 2. 4, 4. 7, 5. 8. etc. 23, 6. I. 39, 2. 41, 1. 3. 9.
without (see band.)
benmen $i s. 8, 5. Z. 15, 9. 16, 12. a son, a boy, a youth; Arabic
lj| . The final terminations j^mai, in this and other words, are differently
pronounced man, men, and wmh, in Burhdn-i qdti and FarhangiJchdnglri; according to Dr. Spiegel man. We find as a rule in many
instances that this man is added as final termination to many words of
Semitic origin. It appears to me that men was a particle in the Assyrian
language (Huzvanash) applicable only to indigenous words. It is never
found with any words of Aryan origin.
bentmen, bcntman yu s. 8, 5. Z. 5. 6. 8. a daughter, a girl, a virgin.
Arabic o*->.
[beshdzinashni -\))<0)'â003 s- z- 28> L healinSi health.]
[beshizch <)&-ty adj. Z. 15, 10. strong.]
bigdneh ^))H)^l adi- 8> 7- slranger' alien> unknown, a foreigner,
one who is not a relation or kinsman, opposite to u^^=>- (relation). Pers.
bM -*&* s. 3, 2. a well; Syr. j,f^, , Hebr. "W?, Arabic ^ .'
bilboshid <^-\Ml^ s. 3 8- a specie's of cucumber, an orange.
[Mm vj s. Z. 28, 4. fear. Pers. ^ .]
bind'-M s. 19, 7. 20, I. 2. 3. 23, 10. a month (whether lunar or
solar).
LTlie pronunciation is not correct.
I propose identifying it with

13
98
bijj, bit j^, bivjij, bojj
Syr. îi time, year; Chald. jiy time. Tlie Semitic V is frequently ex
pressed by j which may interchange with b; comp. Zand vi, Pers. hi.]
bishazch V-^l s. 24, 3. a remedy ; healing. Zand bacshaza.
bint ê-ii-si num. 20, 7. Z. 43, 3. twenty. Pers. cû.
[6fol-o-cMr^)) num. Z. 41, 7. 43, 3. twenty-four, 24.]
bishtm )^>X)3i num. 13, 1. twentietli.
bitd -u^l s. 2, 7. a house, habitation, a receptacle; Syr. \iJ^
Arabic ^yjo. [Hebr. rV35 Assyrian bit, bitu; see Norris, Assyrian
Dictionary I. pag. 134.]
bitdneh a)}mm 8, 6. see bigdnch. (It is only a different reading
of, bigdneh.)
bivar 3ui num. 20, 12. ten thousand ; Z. gAuu).ui bacvarc.
Much 4)3i s. 21, 8. a widow, Pers. Sjjo.
[6ocZ 3)i s. Z. 28, 5. life, spirit. Z. baodha/ih]
[bodozed tfj^J^H s. Z. 32, 8. name of a sin. ll is the equivalent
of Zand baodhajad (instead of baodlmjad baodho-jaiti) and presupposes
an old Persian bodozeiti 'slaying of the soul, killing".]
[bodyok-varasht ^00^)}J^H s- Z. 32,8. 33, 5. name of a sin; see
about it Zand-Pahl. Gl. pag. 106.]
[bodyozad ^-)m s. Z. 33, 3. 6. 7. = bodozed.]
[bodyozadgik ^^3j0|i adj. Z. 33, 5. belonging to the bodyozad (1).
The form does not appear to be quite correct.]
[bojeshki ^)-^fjgjt s. Z. 28, 5. a physician. The form does not appear
to be quite correct.]
bojind -")>)) s. 4, 1. a cucumber, a citron.
[bokht ^yu Z. 28, 6. released, free; innocent.]
[bokhtak ^^gyjt s. Z. 39, 11. The meaning is uncertain. It is perhaps
identical with bokht.]
boland $)K adj. 8, 10. Z. 8, 11. sublime, high, exalted, tall, digni
fied, honorable: Pers. tU-b, Paz. boland.
bou, brV bun m
99
bordan ))^/>J)i v. 16, 7. to carry, bear; bring, lead, conduct, transfer,

transport; to take, assume; carry off, draw, remove, abstract, lake away.
Z. bare, Sanscr. bhri and hri, Pers. ^rj. [See Zarid-Pahl. Gl. pag. 107.
s. v. hereto.']
[borddr J<?\\ s. Z. 15, 6. 21, 8. 28, 4. dependent, a carrier.]
borin )|i)||.s. 19, 5. a time, a season; age, tense, space; see zamdn.
botmaher Jôqôh adv. 19, 8. day after to-morrow.
(This word is
ttie contraction of balimdl.cr and means 'after to-morrow', see maker.)

boz 3u s. 5, 5. a goat. Z. -uelb-kui, Pers. -.j.
In'dd, brddar Jtfy\ Vt>**l s- 8> 4- brother. In the form brad the
final ar is dropped; comp. ped for pedar, mdd for mddar, a-i it is a rule
of the Zand language to drop the final r of or in nominatives and leave only
an a for it: brdtar nom. brdta; Pers. )^r?, Sans, bhrdtar, Lai. frater. [The
form i/rt?<i has nothing in common with the nominative brdta; it is simply
a shortening of brdtar and perhaps only a certain dialectical deviation from
the more correct form.]
breshtan JJÔO^l v- Pres- * sin&- barizem Ay3i 3. sing, barized
^jyJi 15, 5. to bake, to roast, broil, fry. Pers.
.;&o.
bruvar 3jyi s. 8, 4. a brother. [It is probably only a miswriting

and wrong spelling for brddar.]
bddan ))^>m s 17, 2. to be, to exist, to become; Z. 6j1, Sans. b/rfl;
Pers. &dy* to be.
[bujashna ))H$gM s. Z. 28, 6. freedom.] .
&#m ^"u s. 2, 2. a country, region, land, boundary or frontier of a
slate.
Z. b&mi, Sans, bhumi or &/)</; Pers. p^J.

[bun )u s. I. 32, 4. 5. 33, 6. 35, 4. origin; men bun originally.
Pers. ^.]
[bundagi -iy4J|)i s. I. 39, 2. completion]
[bundakinidaku Mtf^y^lH past part. I. 33, 5. completed.]
bundch Om adj. 22. 3. Z. 13, 1. 21,2. enlire, complete; all, whole;
content.
100
bun ), bu u, cha (o
[bundeh-minashna y^y-^3)u s. Z. 21, 9. full-mindedness. It is

the translation of Z. drmaiti.]
[Mni -4t}M s. Z. 36, 3. men biini (bunya) originally.]
bdnshonatan H^))*0)H v- 17, 1. to desire, wish, demand, need, peti
tion, beg, to want, to mean, intend. [The reading is probably incorrect;
but it is difficult to trace it to cognate words in the Semitic languages.
Spiegel identilies it with the Chald. NJ?3 to beg, ask, which I did also;
but the identification appears to me now very doubtful.]
[burdagi -jy^jji s. I. 34, 11. carrying off.]
[burddr, pi. burddrdn jajJjj^Jji s. I. 35, 8. 41, 2. dimir-burddrdn
bearers of the religion.]
buridan ))pd)u v. pres. 1. sing, biircm, uiu; 3. sing, b&rid, Ctrl)
13, 12. to cut, to sever. Pers. ,jlXj>-!.
[burzdnvad $)yvn adj. 1. 32, 5. high, sublime.]
[but ^h = Ojj I. 41, 6. see bMan.]
eh <*
[cha a Z. 12, 8. 13, 7. 14, 1. 18, 1. 29, 1. 35, 3. 3G, 4. 7. 37, 3.
39, 10. 40, 2. G. 8. 42, 2. 12. and, also, like.]
chabun mfl s. 12, 4. 21, 7. riches, wealth, goods; fortune, property;
valuables; see hit.
chachd -& s. 5, 9. an eagle, a black eagle.
chadronatan ))^>)y^& v. 14, 8. pres. 1. sing, chadroncm j*\y$(*
14, 9. 3d sing, chadroncd tfj^fl 14. 8. to select, pick up, choose, gather,
collect (as flowers, etc. from trees.)
chagim )j*0 adv. 18, 6. how, of what kind, manner, slate, chi +
gun.
Pers. u?=?-'
[ehahdrdm y<*(yG num. 3, 3. Z. 1, 7. 42, 11. fourth.]
[chand ?)< .$) adv. Z. 2, 5. 12, 7. 9. 10. 14, 9. 29, 7. 35, 6. 8. I. 41,
1. etc. much, as, as much as; some; how much? how many? Pers. &*%-, Z.
chvant,]
cha, chc fl , chah, cheha *(y& , che, chi 3(9
101
cliapun ))^j(o 12, 4. 21, 7. see chabdn.

[charditik ai^jjg s. Z. 5, 1. an unmarried woman. Z. charditi.]
charboshyd jq-^jwJjo s. 5. 9. an eagle, a black eagle.
chashm 4?(j<2 s. 7, 2. Z. 8,1. the eye. Z. ch ashman, Sans, chakshus,
Pers. |V*i^-.
chasroshodch ^y^&ft num. Z. 1, 7. one-fourth, a quarter.
c/*<mire jjyg 18, G. Z. 1. 3. 2, 4. 3, 1. 6. elc. 5, 6. 6, 1. etc. I. 40, 2.
how, just as, as. chasHmshdn r^JOIJOfi ' ** ** câs^n w'tn tne su"",x
of the 3d per. pi. s/iri/j. See chagitn with which it is identical. The whole
difference appears to be in the reading of the character wj which some
read as gu, others as sw; the first is incorrect. Pers. (j^
chalar )^fl s. 6,9. face, visage; countenance; original; essence. Z.
-uloifi
Pers. ^V-
c/id/i J'O'fi s. 3, 2. a well of water.
Pers. sU*.
[c/itfrjw Z. 42, 7. 4. see chehdr.]

[chdreh <y*>& s- Z. 29, 7. remedy, redress.
Pers. SvL>. .]
[c/(c A(o conj. = fl Z. 38, 1. also; if the reading be correct.]

cheh -H)G adv. 10, 3. what? how? Pers. as. .
chehal ^-*iy& num. 20, 8. forty.
Pers. J^*-.
chchdr J^(yfiJ num. 20, 6. 21, 2. 4. Z. 12, 3. 4. 15, 10. 38, 8.

four, 4. Pers. )W=>. Z. chathwarc. Sans, chatvar. Hind. >Ls.. Guz. chdr.
chchdrdahum ^y^)j^y(o num. 10, 1. fourteenth.
[chehdrdehym^ num. Z. 41, 1. 14.]
chchdrraz J>jmu num. 20, 10.400.
chehdrsad ^Jj^yô num. 20, 10. four hundred.
chcfidrum ^y-*(y num. 22, 4. fourth
cheher 3jy G, 9. see chalar
c/i/6^ -"j^fi 3/7. and c/upd ->p(2 3, 8. s. wood, limber.
102
chid ^)fl, rhif.' ^(O

chidan ))$}& v. 14, 8. pies. 1. sing, chincm uvs 14, Q. 3. sing.
chined #))> 14, 8. see chadronatati.
Pers. ^Juea..
chidrasht ^-^)J^)fl s. 23, 1. the name of the 12lh Nosk = sltyaothananam of the yathd-ahu-vairyo prayer. [As regards the name of the
12th Nosk, it dilTers in the various sources. In the Dinkarl (vol. II. pag. 274
of my manuscript) it is written JC>0^(! chatrasht; in the Din-i-vajarkart,
the Rivayets of K;imali Balirali, Neriman Hoshang and some others, it ap
pears in the form of khusfd. According to the Din-i-vajarkart and the
Rivayets, it comprised originally twenty-two chapters. After the time of
Alexander only six fasciculi could be recovered. The contents of the
lat fasciculus were a) the qualities of Orniazd, the creator; b) the infallibilily of the doctrines of the religion of Zertoshl Sapetman, and the effects
of the good actions prescribed by it. 2d fasciculus: a) on the respect due
lo kings; b) on the truth of the Zoroaslrian religion; c) that orders should
be obeyed; d) that bad actidns should be avoided. 3J fasciculus: a) the
duties of those who found settlements; b) on those meritorious actions by
which man may be saved from hell. 4th fasciculus: a) on the creation of
the world; b) on agriculture, on the planting of trees, especially of the
dale-tree and of all kinds of fruit-bearing trees; c) how the strength of
men and sheep may be increased; d) on the obedience of the righteous
who practise virtuous works, and on the obedience which the Zoroastrians
owe lo their Desturs. The 5th fasciculus treats of the four cesses of men
(of the castes): a) on dignity of kings, judges and divines (these form the
first class); 6) to the 2d class of men belong all those who guard the
towns and beat (lie enemies; c) (o the third class belong the agricul
turists; d) lo Ihe fourth the artisans and tradesmen; in this part is taught
aa) how losses may be avoided which one is liable lo incur in consequence
of the puffing-up of their articles by Ihe traders; bb) that tithes should
be given to the King and the High-priest; cc) that if God is praised when
kneeling, heaven will be the reward for it. Of the sixth fasciculus- the
contents are not expressly stated; but I think the name is only omitted;
its contents appear to have been those which I have given from aa)cc).
The original form of the name was probably chitlirdshti, the meaning of
which is however not easily to be defined with certainly, though it is easy
lo venture on some guesses]
[chigamchd -uSW^Q Pr- indef- z- 40> 6* 8- any oue whatsoever.]
chi Afl, ch6, chu )(Of da 9
103
[chtm u&.s. Z. 37, 7. nature.]

\ckir 3^(o adj. Z. 24, 2. powerful, triumphant.]
cMsh -Jy^fl s. 12, 4. a thing, any thing, goods. Pers. jjy*-.
cholman *)& s. 7, 6. a collar, an opening or breast of a garment;
some read it also chorman.
chuch &)<*> s. 7, 9. the female organ of generation, the womb.
chun ))G pron. 18, 6. how, in what manner, state, or kind, when.
Pers. ,jjA- .
d i
dabhonasUm ^Xt^y^ 15, 11. to give. This reading is incorrect;
il seems it must be read ychabhunastan ; in which case we should have to
trace it to a root habah, habalh, which would be identical with 2IT 'to
give'; see dabonatan.
[dabish -"(j-3p s. Z. 28, 1. injury, sickness. Z. dbacsh.]
dadtgar J$q*$ num. 2, 1. Z. 1, 5. 42, 8. second.
[dadriinashna ~njy{$)y55 s. Z. 9, 2. bearing, bringing.]
dadriinatan ))^\ytt v. 16, 7. dadrunycn tp)y^ 3 pers. pi. oplat.
Z. 14, 6. Chaldee NT] to bear, carry; to dissipate. [By this verb the
Zand bare in its two meanings 'to bear*, and 'lo lake', is always translated.]
dagar Jii adj. 19.4. heavy, weighty; precious, dear, valuable (opp.
arzan.)
[dahm W adj. Z. 27, 1. pious; Z. dahma; see more about it in my
pamphlet: Ueber den gegen wartigen Stand der Zendphilologie pagg. 2742.]
[dahtim Qm num. 6, 8. Z. 1, 10. tenth.]
dahyopat y&HX) s- ^. I. 32, 5. 40, 1. the ruler of a country,
a king. Z. dahhu-paiti; dahyo + pad (see' malkutu).
In Burhdn-i
qdti' it is explained by ^jU&L&^b & \\ sS o-wj| ^Li^L ,jfj L^w

iX-iL v*^W &?=> (jLs an emperor. I think this explanation to be right,
104
da $ . p , dakh ~t(j , dam u
as we have Ihe word malkd for king, but there is no other word for em
peror, and in Zend-avastA the dahyopad is the foremost of all heads or
chiefs, and only the Zarathushtrotcma (a spiritual head like the pope) is
over Ihe dahyopad.
dak ^3 pron. 10, 2. 18, 3. that, in that, who, which; see dn. [Chald.
[dakhshak ^-^j-\3 s- Z. 27, 2. a mark, a sign. Z. dakhshta.]
dakid -\)^ adj. 19, 3. pure, chasle, innocent, clean, neat; pious,
hallowed. Syr. ^>>,V^:, Hebr. tCDI.
daknyd -^j^-5 s. 3, 7. according to B. q. a palmtree; but if the next
word 3^* in the original Pahlavi translation be read mang and not mug, it
then means 'plants, herbs, grass'.
dalin j>y?> num. 20, 5. Z. 38, 8. two (see do), Chald. pndamastdu ))*>?* s- 19> 10- z- 30i 3- 38> 8- winter; it stands for
' zamastdn, just as daman for zamun, Z. si?na, Sans, liimu.
damd -mm s. 3, 1. the channel of a river, a great river. This as
well as dam-damd are probably misreadings for yatnd, as we have in
Syr. jiol, Arab, ,*j, Hebr. CS see damdamd.
[damd -uu s. Z. 11, 5. blood; Hebr. OT, Syr. \Lo].]
damdn )you s. 19, 8. time, season, hour, moment.
Pers. ^Le\ .
[damdnak *))y*N adj. I. 33, 5. The reading is doubtful; I propose

hamdnak 'equal, the same'; )^>|} y)*W 'lie made (the copy) the same (as
it was before)'.]
[damdnaku )4)a>m s. time; )^yi uj in lime 1. 35, 8.]
damdamd -uww, damdamyd -j^ ** *j , damdamyan JH$t> s. 2, 10.
the ocean, the mighty deep, a sea with no shore in sight; a great river.
(All these three as well as damd can be pronounced with y instead of d,
yamyamd, etc. and that is, I believe, in all probability correct, as we
have their synonyms in Hebrew, Syriac and Arabic; perhaps y is changed
into d or vice versa. [Whether, or not, this word is only a reduplication of
damd xjamd, or of a different origin, cannot be ascertained. 1 suspect it
is one of the ancient Turanian words which crept into tho Pahlavi, tim,
dim 'sea'; see Oppert, Exped. en Mesopot. II. pag. 83.]
damyd -<^ja> s. C>, 9. blood, life; see damd.
dam ft, dan u , dap gp , dar J*
105
damik *$u s. 2, 2. Z. 35, 6. earth, ground, soil, land; see zamik.

dandan )yi$)> s. 7, 4. a tooth.
[It is properly speaking the plural,
but used as singular. Pers. ,jt<X}i>. Zand dantdno, pi. Z. 8, 3. 4.]

\danman sy pron. I. 35, 5. see denmen.]
dapgun jugp s. 11, 2. a secretary, notary, writing-master. It appears
to me that the Persian dabir and davir are from this word, and there
fore its correct pronunciation will be dapin or dqvin; gun has no sense
here, and the Persian final ir often corresponds with the Pahlavi in.
dapgiini -^jvgp s. 11, 1. the art, handicraft, or work, of a dapgHn
or dapin.
dar j* s. 2, 1. 7. 9. a gate, a door, (also applied to the chapter of
books). Pers. ^.
[darak y* s. I. 35, 6. pi. darakihd j^yj^JS I. 35, 3. a chapter,
literally 'a gate'.]
darakht tfy)$ s. 3, 6. Z. 24, 2. a plant, tree, shrub, bush. Pers. o^.>0 .
daram $* s. 12, 4. a silver coin (in value about two pence sterling),
money, coin, specie. Pers. *ji> and |*^ . [Greek dQaxw, Hebr. )to3"n
ft is probably of Babylonian origin.]
[darang $ys adj. Z. 12, 1. long. It seems to be identical with the
Pers. JCi)i> 'delay'; but the reading appears to be doubtful.]
[dardnd -uyiis s. Z. 16, 3. 29, 5. length.]
daridan ))&yi v. 13. 12. pres. 1. sing, darem )i, 3. sing, dared
tf), 14, 1. to tear, to lacerate, to rend, to cut out, to subtract, to be
torn. Z. dare (as in nizhdarcdarydd, Vendiddd, farg. 18th). Pers. ^jiXj^.
darogh a^5 s. 7, 6 a lie, falsehood ; also used for a liar. Z. druj.
Sans. druh.
darHd ^)ta s. 19, 4. benediction; mercy; joy; praise, thanksgiving.
Pers. ^5)>>.
[darvand 3|pa adj. I. 39, 4. 40, 5. pi. darvanddn ))*6)VJ' z- 2
10. impious, infidel. Z. drvdo, in the Gatha-dialect drcgvdo. The Parsis
14
106
dar Ji, dash -^.S, dast pJ)3, dav y. gp, dayen u
understand by it, those who do not believe in their religion , principally

men of other creeds.]
darydv tyy$ s. 3, 1. the ocean, sea, the mighty deep; a great river.
Z. zrayanh. Pers. L*> J in the Vedic Sanscrit jrayas.
[dashmcst y&ijfo* s. Z. 41, 9. 10. a kind of measure; see the ZandPahl. Gloss. XLVII. VIII.]
[dashna yÂ s. Z. 9, 11. the right. Z. dashina. Sansc. dakshina.]
dast êJOO s. 7, 7. hand. Z. zoafa. Sans, hasta. Pers. ouw<>.
dasteh 4^-*^ 8. 21, 3. 4. 5. a handle, a handful; in the phrase:
dastch-e-jdmeh ^w(j ^^ s- 21 3- a whole suit of wearing apparel;
dasteh + jdmeh.
dastgarobiî^M^ s. 12, 7. dastgarok ^yta^ctti 12, 8. [Destur
Hoshengji has not given any explanation of these words, which mean the
same, garov signifies 'pledge' ; accordingly it would mean 'a pledge given
by the offering of the hand'; but this cannot be the real meaning of the
word, as it stands among terms referring to crime and punishment; it
means, perhaps, 'handcuffs'.]
dastobar ^w*>3 s. 9, 7. [Z. 9, 5. I. 41, 6. pi. dastobardn I. 41, 1.],
or dastilr J)^^ s. 9, 7. a prime minister, a councillor of state, a
senator; a high priest, a bishop of the Parsees; a custom, mode, manner.
Pers. **">; (& is changed to v); compare mazdUr for mazdobar, 'a hired
labourer'.
[davdti -fjtfyy s. Z. 2, 2. dual. Some read it jokhti; comp. Pers.
oi 'pair'.]
davidan ))^j) v. 16, 1. to run; to flow. Pers. ,jjo.o. Sans. dhdv.
davir j*qa 11, 2. (see dapguri). Pers. jj.i> and wo>i.
dayen ') uj prap. 18, 11. 21, 10. in, into, within. Some say, it is
1) In all probability this uj3 or uj ayen and tan is derived from Zend
antare, Pers. Juf , Latin inter, because we often find in MSS., for the final termi
nation of the third person plural, the same figure uj tan (for the Z. anti, S. anti,
Pers. tXSl) as vdgunayen K3))Cf}, ddbunayen HJHJ-O' eic-> hence it should be
pronounced aian or ian.
^
daz, dazh y, dab jQ, dad tfyy
107
der l&s and not u$ dayen, as n is often pronounced and written for r;
bat if taken as uj eyen, then it is like the English in, from Zend antarc,
Latin infer; therefore I think eyen is the correct pronunciation. [It is to
be pronounced yen; see Zand-Pahl. Gloss, pag. XXXI note ; comp. Assyrian
}N 'in'.]
dazbamonastan jjîij^y v. pres. 1. sing, dazbamanem H)iC\0 )
3. sing, dazbamdned ^)^]o 1:i' 3. to desire, to wish, to intend.
[It is
perhaps cognate to the Chald. D3S to wish, desire, Syr. ^ id.]

[dazhu .ijy s. I. 32, 7. 10. castle, fort; Pers. \t> dazh or di/i id.]
ddbd -MpO, tdbd -*n^>, 2<J6<J -uii>- s. 12, 3. gold. These are
nothing but various forms of the same word. Their correct pronunciation
will be dahbd, tahbd, zahbd, Arab. v_*#). [Chald. aHT, N2rn, Syr. VsotJ,
Hebr. 3HT gold.]
ddbonatan pguyQ v. 16, 11. to give, bestow, confer, grant. [It is
to be read ychabiintan; comp. Chald. DTP. Hebr. 3Ti Arab. wJ&j , Ethiop.
wahaba 'to give'.]
[dad ^)^ s. Z. 17, 10. a judge ; justice.
Pers. ^fi> .]
ddd ^y s. 23, 1. [It is enumerated as one of the Nosks, corres

ponding to the word mananho, but not to be found in other lists. It seems
to stand in the place of jarasht, zarasht, which is, in other lists, the 14th
Nosk, but in that of the Pahlavi-Pazand glossary, it is omitted altogether.
Probably the character tyy , which may also be read sht, represents the
two last letters of jarasht, jar having been left out by mistake. This Nosk
consisted of twenty-two chapters. According to the Din-i-vajarkart it
has been sent down by Ormazd to make men acquainted with all that
should be known a) about midwifery; b) how it happens that some die
immediately after their birth and others remain alive; c) how some obtain
the dignity of a king, others that of prophets, or highpriesls; d) why some
are very great, others very small.]
dddan jj^XJ v- i6 H- to 6've> grant, bestow, confirm. Z. dd, Sans.
da, Pers. ^\>>.
.
dddastan j)*^^)0 s 9< 7- 22> 7- z- 2 4- 13> l0- 14 2- 18> 12. 3. 4. 43,8. 9. decree; answer; justice; commandment. Pers. Ûôfj.
108
dad tfyy , dai y~nj , dim j* , Akn y

[dddestdni -XJ^^ÔO 8- ' 41 ** âw5 comp. dddastan.}
ddddr J*^>0 s- 19> 6-
21i 6> 23> 9- 24 4- z- 15> 6- one who
gives, provides, or makes justice; a name or epithet of God. 1. ddtar.

Sans, dhdtri. Pers. ^lolo.
[dddi -^ÔO s* 2- 14 2- justice.]
dddmcts 0-<*JO 2* ** [Deslur Hoshengji has not stated its meaning.
II is the Persian equivalent of masdtor, the meaning of which is equally
unknown. I suppose it is miswritten, and stands perhaps for dazdmah, or
dardmah, 'the seven planets', according to the Burhan-i-qali\]
ddlman ^J0 s* 5' 9- an ea&le) a black eagle. Pers. ,^-Jfo .
[ddmdd #yp$ s. Z. 30, 6. a son-in-law. Pers. >Lel&>, Sans, jdmdtri.]
[ddmddd ÔO-Wfj s< 22> 9* one ' lne Nosks; according to our Glos
sary, the 4th- in number; according to other sources (see my Essays pag. 126),
the 5th- The name is differently stated. In the Din-i-vajarkart, the Rivayet
of Bahman Punjya, etc. it is called dudzdak-humdst, which is also men
tioned in our Glossary, together with hddokht, as corresponding to the
word dadhad; but as the contents of ddmddd and dudzdak-humdst are
the same, we cannot entertain any doubt about their identity. It consisted
of 32 chapters and treated of the following matters: ) the heavenly things
and the happiness in heaven; b) the good and the bad; c) the world ami
worldly things; viz. on heaven and earth, and all that God created in water,
on fire and trees, on men and quadrupeds, creeping and flying animals,
and on the nature of all things; d) on the way in which resurrection is
brought about, and on the future body, on the assemblage at the Chinvat
bridge, on the separation of the good from the bad, on the rewards given
to those who have performed good actions, and on the punishment of sinners
at the time of the future body.]
[ddnad sy Z. 38, 10. probably 3d sing. pres. of ddncstan.]
[ddndk, pi. ddndgdn yujay^ adj. I. 41, 2. knowing; din-ddnagdn
those who know the religion.]
[ddndgihd x^^y^ s. Z. 8, 7. wisdom (according to Destur Hoshengji's translation); it looks like an adverb formed by jqjj ihd or ish
from ddnaki knowledge, wisdom.]
din y, Ate 3JQ, <&, deh -j, deb, dehjo. d* -J^. A*
109
[ddndkc .JO^yKJ s- 31 2- knowledge.]

ddnestan ))V*W v. 17, 8. pres. 3. pi. ddriand *))& Z. 12, 6. to
know, to acknowledge, to regard, to consider. Pers. {jZ~*i\t, Sans, jnd,
Z. son.
dang tyQ s. 12, 4. 21, 1. 2. the fourth part of a drahm,^ or of a
JUio miskdl, Pers. dbli> a small grain. See J. Brandis: Das Miinz-,
Mass- und Gewichtswesen, pag. 234. 35.
[ddrl-nj s. Z. 35, 6. wood Z. dduru, Sans, ddru, Pers. ^ta.]
ddrronatan ^^yV-ifj v. 16, 7. to fear, dread, or apprehend.
ddshtan HÔOÛ v- 16> 8- ' 32' 7- 33> 6< to haVe' to hold' to
possess, to maintain, Pers. ^jXwfo.
[ddshtdr J-uÔO-^J s- z- 9> 4- a noêr-]
[ddsQnashna = jdsunashna >Hd))0-J0 s- Z- 18' 5- 43' 9' noldin8
for, taking for.]
ddlobar ijJÔO s- 9> 7- tz- 13> n- 17> 8- 9- 43' 7- 10> P1' ddtobardn
yo\&yV I. 41, 1.] a ddvar, one who is administering justice, under in
structions received from the Dastur; a judge. Pers. ^\o>.
ddvar 3y\$ s. 9, 7. see ddtobar*
debdj=M^ s. 6, 5, a wolf. [Syr. \zu]], Arab. -*jO, Hebr. and Chald.
3Nt, Ethiop. ze'cb.]
[dig fay s. Z. 19, 3. a pot, a cauldron. Pers. Jo^.]
dehjQ s. 2, 4. a town or village. Z. danhu, Pers. so. [I doubt the
correctness of this identification ; danhu, Old-Pers. daqyu, does not signify
'town', but 'country'.]
deh JQ num. 20, 7. ten. Z. dasa, Sans, das'a, Latin decern, Pers. so ,
de/xJw ))oo s- 7- 3- tne mouth. Pers. ^1*0.
[deheshni -iy)^5^j s. giving; I. 35, 7. aibdri-deheshm, help-giving,
help; I. 34, 8.]
dehhazdr AusyjO num- 20> 12- ,en thousand. Pers. idem.
del y^s s. 7, 8. Z. 10, 10. the heart; mind, soul; the centre. Pers.
Jo, Z. zaredhaya, Sans, ftrid, hridaya.
110
den y, der 3$, de, dl AAt did ^j5, dihi -00, din ^J
[dew6<Jris<ara ()^.tt).uip v. lo run; deribdrist I. 41, 5. 3d sg. imperf.
in the sense of plur. 'they went'; Z. dvar. The reading denbdr is pro
bably incorrect; I prefer dubdr.]
[denmen y pron. Z. 1, 2. 2, 1. 12, 7. 37, 9. 40, 6. 9. 42, 9. 43, 10.
I. 39, 4. 40, 1. (see danman and gomari) this. In the Sasanian inscriptions
rtij zenmen, Chald. Jl, HW.]
der 3a s. 1, 1. a gate; a chapter. Pers. s>, S. dvdra.
der JAi adj. 18, 8. 24, 5. Z. 11, 11. slow, tardy; late; old, antique.
Z. i4/jj, Pers. jo and JijvO. [' doubt the correctness of this deri
vation ; daregha is preserved in the Pers. \U<> 'long', but der appears to
belong to another class of words.]
[derham J^5 s. Z. 30, 3. a coin; see daram.]
didan M^s v. 16,4. to see, look, observe; to receive; feel. Z. d>,
Pers. didan.
dig }$A adv. 19, 8. yesterday. Pers. Jot> and ^.
[dihik ^^X) ac,j- I- 39, 6. The reading is doubtful; it appears to
signify 'violent, vehement', of struggle and war.]
dikd -u^ss s. 7, 6. the beard.
din )rt) s. 22, 6. 23, 6. [Z. 2, 5. 44, 2. I. 31, 1. 2. 32, 1. 34, 1. 8.
35, 5. 8. 10. 12. etc.] religion. Z. -ai)u)jj&, Arabic ^jjO.
dind -uyO s. 9, 7. Z. 39, 3. 43, 10. a command, a commandment;
an answer given to a question, a religious or civil decree; an award of justice.
[Chald. jn, Njn justice; law-case.]
[dindk ^.u^) s. Z. 17, 8. religious law; see dind.]
[dindn )yjtj pi. adj. I. 33, 8. 12. 34, 4. 10. the religious, pious; the
believers.]
dinar 3-ujXJ s. 21, 2. 3. a gold-coin. [Lat. denarius, Greek irâqim,
Pers. ^LiJk> ; in Sanscrit dindra 'a gold ornament'. This is one of the
Roman words which obtained currency in the East, even as far as India.]
\din-ddndgi Jfj^)Hi)fO s- * 35i 3- knowledge of the religion.]
din |(J, d6 }?, doa -uy, dohz yjt, dobjp

[din-kant VtyjO ' 31,
in existence; see Introduction
do o num. 20, 5. 21,
2. Z. ->>^, Sans, dva, Pers.
111
1. Dinkart, name of the largest Pahlavi work

to the Zand-Pahl. Gloss, pag. XXXVII, note.]
1.3. 22, 2. Z. 1, 5. 2, 6. etc. 28, 2. etc. two,
^j.
do<J/ y*ty s. 22, 1. a stirrup-leather; a glittering sword; a skin, hide.

Pers. J\)6.
dodzdahum ^ymyy num- 8) 8. twelfth.
[dodzdeh ^3 num. Z. 41, 2. 7. 43, 1. 2. twelve.]
dodzdhomdst y&u^y&yy s. 23, 4. the name of the 20th- Nosk (hddokht) Z. dadhad; see ddmddd.
dobar \j> s. 7, 10. the backside; the back. D. E. and J. D. omit
this word. J. D. translates it by (jtcXtfx 'womb', but being in juxtaposition
with 8hatman, it is surely synonymous with it. [Arab. *jO backside; Hebr.
TOT the adytum of a temple, which is behind.]
dobdr J*tiy or dobdl 22, 1. see dodl.
ddbdsrujid ^ffOsamy s. 23, 3. the name of the 1601- Nosk, ahurdi.
[In the Din-i-vajarkart, RivSyet-i Kamali Bahrah, etc. it is the 18th- Nosk,
corresponding to the word yim, and appears in the forms davd-serUzd
(D. V.), davd serUbkhad (B. P.), davd sar&b (Ner. Hoshang). In the Dinkart,
it is ^(eyîtiy dobdserOjat. Its extent is stated at 65 chapters; as regards
the contents, the authorities somewhat differ. According to the Din-i-va
jarkart and the Rivayet of Neriman Hoshang (pag. 110 of the codex 29* of
the Zand and Pahlavi MSS. of the Bombay University, which were collected
by me) it treated of the khctvudat, i. e. marriages among relatives; but in
the other RivSyets, as well as the Din-kart, these marriages are not men
tioned as having been treated of in this Nosk. According to them, its con
tents were as follows: a) reports on men and quadrupeds; on that which
it is necessary they should give, i. e. the use of them, or to what use they
should be turned, and its enumeration as regards each of them (men and
beasts); b) on that which is necessary on account of theft, fear, highwayrobbery, travelling, tormenting by imprisonment, etc. The fullest statement
of the contents of this Nosk is however contained in the latter part of the
Dinkart vol. VII., where it occupies 13 pages in quarto in my copy (VII. pagg.
112
d6bjjfr .
299312); we find in it, most ample extracts from four sections (*v\
barlnak) of this Nosk, viz. the first, second, twelfth and thirty-fifth. The
first treated1) of the thief when he is seized, on the business of a thief
{-^Y ^tfy-f M) -V}-* -oWtr* i^Vv ) GV $) 5 n the different

kinds of thieves; on cheating; that the stolen goods should be taken from
the thief; on the difference of theft from robbery; on the guardians against
thieves; on the large number ^>f laws against theft; etc. In the second
section, the same matter was treated of, besides the following subjects:
on the participation of a father in the guilt of a son; if a son commits a
sin unknowingly, the father is not guilty, nor are his other children; on
the sin of giving weapons for fighting to women, children and such as
are not Aryans; on a woman who has two husbands; on the judges and
the laws; on judicial decisions, if the case be clear and if it be doubtful;
when cases are decided, there should be two judges; on the judge vayo-zusht
( yHjiCîajp't) ; on four kinds of judges; the judge (\)^>0 datubar,
whence '^) is above the heads of the community, etc. The twelfth
section was called pasmhurnstd?i, i. e. what refers to the shepherd-dog.
It treated of the guarding of the sheep; on the shepherd-dog, who should
guard the sheep whilst they are sleeping; on the assistance to be rendered
to sheep when bringing forth young ones; if sheep die from want of food,
the guilty party should be punished; etc. The thirty-fifth section went
by the name of storestdn, i. e. what refers to animals (especially horses,
asses, mules). It treated of various subjects, viz. of slaying and wounding
domestic animals; of the killing of wolves, among which the two-legged are
more dangerous than the four-legged; of warfare, the equipment f war
riors, their dress, weapons, animals; of battles, before commencing which,
a messenger (pctdmbar) should be sent to the enemy, to ask him to submit
lo the 'king of kings'; the day on which a battle is to take place should
not be told to any one ; on the day of battle the Izeshne ceremony should
be performed, and the twig which is called Barsom, and the Avesta (which
is repeated over it) should be discharged as the first arrow; etc.
dobrd -\y s. 10, 6. a sword. Pers. JL& and JLj.i>.
1) The statements I give here, are mere extracts from those contained in the
Dinkart, which is very difficult to understand.
2) See the Zand-Pahlavi Glossary pagg. 43. 79. The meaning of this is very
doubtful.
do, du y. )$>
113
dobrid r^jJi| 5, 5. see akbrtd.

dod i)^> num. 22, 2. dod Ay 20, 5. two. (This word should be pro
nounced doe and not dod, as Pers. <)&', an e is added to the original
word do. It is a rule in Persian grammar, that for euphony's sake, one
(5L> e is added after words terminating in v and to, as for instance ^1
for jt , t55t> for Ô, i^S' for ^, and ^5! for I , Îj for tj , (Û. for I*- .)
[The reading dod is apparently wrong; A^ is to be read tanc or tani,
comp. Chald. )$=]. Arab. ^jLj, Hebr. ^tf 'the second'.]
[d<y ey s. Z. 29, 3. a thief, see dojd.']
dojd, dozd *&)> ^>(Sy s. 9, 10. Z. 39, 5. 6. a thief, a robber, a rascal.
Pers. 4>\0. dojdihd or dozdihd j^j^gp adv. Z. 39, 4. through theft,
in the way of being stolen.
dohht ftyy s. 8, 5. a daughter, a virgin, a girl. Z. ) u a fM' âns
duhitri , Pers. vafcS.0 and **i) , English daughter.
[doniv jju adj. Z. 1, 5. 2, 9. twofold, double. The reading dovin
appears to be more correct.]
[dorast y&)y adj. Z. 11, 8. 23, 11. perfect, well, good. Pers. o*vi),]
doraz Jiy num. 20, 9. 200. Juoô; 3) raz is no word for a
numeral, but merely letters used as numeral signs.
dosad y&y num. 20, 9. two hundred. Pers. Joo.^.
[dosh ~i(^y s. Z. 10, 2. the shoulder. Z. daosha, Sans, doshan.]
doshakh POO? s- 2> 8- z> 14> H- ! 41, 4. hell. Some pronounce
it doshdn. [The correct pronunciation appears to be doshakhu i. e. the
bad life, the bad state of existence. The Persian *-W is scarcely derived
from it; this stands nearest the Zand duzhahh 'hell' Yt. 19, 44. In the
Sassanian inscription at Naksh-i Rajab (Flandin'sYoy. en Perse, vol.4, pi. 190),
this word occurs in the forms OlS'TLT) dushakhui, in lines 5 and 19,
and 92^"?23 dilsakhtu, in lines 8 and 18.]
[doshashna y^^y s. Z. 30, 3. pleasure, wish. Z. zaosha, Sans, josha.]
[doshdram <^j^^y s. Z. 29, 8. esteem, love.]
15
114
do, da w, dru yi, dyen uj

[dosh-gvdman, dush-gadman ypt^y adj. I. 32, 9. unlucky, ill-
fated ; an epithet applied to Alexander as the destroyer of the Persian empire.]

[doshid ^~my part. pass. Z. 12,3. milked. Pers. ^Juui.a 'to milk';
Sans, duh.]
dost yx>ys. 21, 9. Z. 23, 8. 26, 9. a friend, a beloved one, one
liked or admired. Pers. o-wÔ.
dozakh ji3j?s. 2, 8. hell. Pers. ~))&\ see doshakh.
dozdihd see s. v. dojd.
dr&dan ))y>ys v. 14, 6. pres. 1. sing, drtivem H)y* 14, 7. 3d sing.
dr&ved e))y<3 14, 6. (see azdronatan). Pers. ^^ to reap, mow.
[drw; fiyi s. Z. 14, 8. evil, destruction, personified as a demon, Z.
gwa, nom. draft/is.]
[drvd -uya adj. Z. 43, 12. right, true, sure. Pers. ^-^\>>, Z. drva,
Sans, d/irwua.]
[dud yp s. Z. 20, 9. smoke. Pers. i>ji> .]
dukhtan ))tfyfi v. 14, 2. pres. 1. sing, duzcm ujy 14, 3. 3d sing,
dwsed tfj-^M 14, 2. to acquire, gain; to sew; to fix; to collect. Pers.
Âik.O and ^jAikjtXit,
dtJr jy adj. 18, 7. remote, distant. Z. */< a, Sans. diJra, Pers. î>.
[dush-dmojashni ~\)yb()> -tyy s. Z. 27, 4. evil-teaching; dush =
Z. dush, Sans, dws ill, bad; dmojashni from ^î^-cf 'to teach'.]
[dush-damWj-Hfji adj. Z. 27, 5. having bad creatures (used of Aharman). Z. dushddma.]
dushman vWjK ?, 8. the belly; see garujdman.
[dush-srobiîyMy)' adj. Z.27, 4. having bad words, calumniating.
Z. dwsft-sraeanft.]
[dudxde/jj^ num. Z. 39, 9.12.]
di/en uj 23, 7. see dayen.
e, b S, eh*n WQ' ek p
115
c A
e J3, 3. 4, 3. 7. 5, 1. 8. 6, 4. 8. 8, 1. 8. 9, 4. 10, 1. 4. 11, 1. 5.
12, 1. 6. 13, 1. 19, 6. 20, 1. 3. 21, 3. 4. 6. 22, 6. 8. 23, 6. 8. 9. 10.
24, 1. 2. 4. a relative particle used as a sign of the genitive ((^L^M &y*S)
to be added to the substantive preceding the word which is in the geni
tive case, and after substantives qualified by adjectives (îjyoji* Sy^S),
as for instance ^yj^j-Ji $y yome sapandomad 'the day of Sapandomad';
)^J) sis dare partum 'the first chapter'. It is always pronounced like
a short German e, but never like i. [As to its origin, it is generally traced
to the Zand relative pronoun ya in Zand; but some grave doubts may be
raised against the correctness of this derivation. As the ancient interroga
tive pronouns ha and cha appear in modern Persian and already in the
Pazand (the Persian equivalents of the Semitic words in the Pahlavi), in the
form of he and che, we might expect to find ya in the form of je (g of
the ancient Persian and Zand being frequently changed to ,;' --), but not
in that of e. Besides it is of some importance that we meet already in
the inscriptions of Shapur, which are in a Semitic idiom (the proper HuzvSnash) with this e. It is probably of Semitic origin. In Hebrew there is
(principally in the poetical books of the Old Testament) an i used as a con
nective vowel between the nominative and genitive; it also occurs in proper
names, such as p'lJPSÔ 'king of righteousness'; see Ewald, Ausfiihrliches Lehrbuch der Hebraischen Sprache. 211, 6.]
e i num. 21, 1. one. It is appended to the word; Pers. lg,
[chan jpyo s- Z. 1, 1. God; see yehdn.]
[chvimonashna, ekvtmdnashna y^^mî s. Z. 26, 3. standing.]
[ekvimoncd %}\mp v- Z. 2, 5. 9, 5. 12, 3. 16, 10. 11. 38, 9. 40,
10. 'it is, exists', pres. 3. sing, of ehvimonastan; it is used as an auxiliary
verb 'to be, exist'; in the Pazand transliteration it appears as estddan, in
modern Persian hastam 'I am' ; see more about it under jaknimonastan.]
[ckvtmont, ehvimonyd -jqh*j^ s. Z. 11, 7. being, state of being;
for instance -{})Mm3 ^ ogj)) i. e. the state of being made fat'.]
116
ek hi, 6m ., er Ji, es Hi, ez 3.S, far j)
[ckvim&ndd $y)W)}* ($) z- 9? 4- I' >s tne translation of the part,

pass. ava8tdtem 'composed of, consisting of, and to be regarded as iden
tical with it; ekvimxLn being the Pahlavi equivalent for sfa 'to stand', and tbeing the termination of the past part.]
cm u suff. 18, 3. enclitic pronoun of the 1"- pers. sg. Pers. J .
eragh j num. 20, 12. one thousand, 1000. e + ragh. Pers. J-. 3 & .
eras 3ja num. 20, 9. one hundred, 100. e -f- raz. Pers. JunJo.
es ^jA num. 20, 8. sixty, 60. Pers.
esk a&s num. 20, 8. eighty, 80.
Pers. oLxcijc.
[ezbahun )>*>l3.a s. Z. 25, 4. worshipping, a worshipper.]

[ezbahUntan ))y>)yjiJi v. ezbahdnam ^^>i3i l8t- sg. pres. Z. 17,
4. I pray to; see yezbahunatan.]
ft
fardd -\y& adv. 19, 8. tomorrow. Pers. fi>j,
farddm, fartum )<?)$) adj. 20, 3. the first. Z. fratema.
[farhest, farhest ^xnai^, yXuiSy, a) adj. Z. 17,8. 26, 11. most;
6) adv. mostly 33, 6. B. 23, 2.
It is the translation of the Zand word
fracshta -uâj^^jW^ most; hut it is doubtful to me whether it is iden

tical with it.]
[farjdtn YfVQ s. Z. 32, 5. 6. an end. Pers. pU^.]
[farpeh e>0j3g) adj. Z. 11,7. fat. Pers. *jj, ^-i. It forms part of
a compound _^)um.5_^y.i))j the slate of fatness, obesity.]
[farsangdn yi$y(yQ adj. Z. 42, 2. relating to a farsang, a measure
of land and of ways. It is stated at one thousand gdm 'paces', each of two
feel, and said to be equal to a hdsar hdthra. Pers. tXuwji a distance
of 12,000 cubits.]
[farvdft Wy& adj. part. pass. Z. 21, 7. consecrating; in the com
pound dtdsh-farvdft which is a translation of the Zand dtarc-frithitem*]
far,
r,
fr ia
117
farvardin Jiyyd s. 20, 3. belonging to a farvctrd = frohar, Z.

fravashi, i. e. an incorporeal spirit which is in the soul; the name of the
19th day in every month; also the name of the first month, [fravarti was
doubtless the old Persian form for fravashi.]
farzand $)S)$ s. 8, 4. a child; (also used for the plural, i. e. chil
dren). Z. frazaiiiti. Pers. ^)ri
[farzdneh *ydi) s. Z. 29, 8. a wise man, a philosopher. Pers. Jl)rJ ]
[fashuvashna tpopog s. Z. 26, 11. milk. It is the translation of
Z. fshyo.]
[ferakh-zdtdn yttfySyrfg s. I. 33, 9. a proper name.]
[feridun ))&yi) s. Z. 15, 9. a proper name; Thraetaona of the Zandavesta, Trditana of the Vedas.]
[frabduuSo s. Z. 11, 4. a bridge of the foot from heel to toe, a
foot's length. Z. frabda. Vend. 8, 67. 18, 40.]
[frddaheshni -jo^-jqjjJ^ s. Z. 13, 4. prosperity. Z. fradathem.]
[frdgoyod ^y^py adj. Z. 19, 9. having broad pasture.
It presup
poses a Zand word fragaojjaoiti, and is here an epithet of Mitlira as well

as the well known voiiru-gaoyaoitish.]
[frdkhdahashni -j^^-j^-u^g s. Z. 26, 9. furthering ; see frddaheshni.]
[frdkhtagi -^jS^y-u^j s. Z. 8, 7. exaltation; ease; Pers. &Xa\^
exalted, elevated.]
[frdrun )y-3gj adj. Z. 9, 2. good, virtuous; see pardrdn.]
[frdrdni -^jjyLuJfc) s. Z. 14, 2. excellence, virtue.]
[frdz (pandj) OM0 adv. praep. Z. 14, 2. 15, 4. 18, 1. 3. 6. 26, 10.
28, 5. 35, 5. 7. 8. 37, 8. over, up. Pers. }L*. It generally translates the
proposition fra before verbs in Zand; sometimes it stands independent
of verbs; it is the equivalent of the Zand frds 26, 10. In many cases it
is difficult to translate.]
[frdz-oshtan ^^j)5_m34J s. Z. 37, 8. the continuous power of
life; oshtan = Z. ushtdna soul; see the Zand-Pahl. 61. pag. 93.]
118
fr J{), fr6 pj, gab j>, gan y

[frdz-sapojashni -^^(Sld)-**%>M) s. Z. 35, 7. name of a sin, dri
ving another lo desperation, or stabbing and woundingfhim. Per. ^zi>jj~m

Ho thrust in, drive in'.]
[frdztar j^>0M2J adv- Z. 14, 5. more, more strongly. It is the com
parative of frdz.]
frohar J^yy s. 23, 8. an incorporeal spirit, the soul. Z. mûnu)^ .
frokhtan jj^yygj v. 17, 2. to sell.

[fryoshed ty~\))>jQ v. Z. 38, 4.
Pers. [jju>.,yi.
The meaning is uncertain.]
gabduy s. 14, 12. a measure; see kapd. [Hebr. *\3, the palm of
the hand, and a cup.]
gabhd -*m-3 s. 4, 9. grass, herbage; bush; straw.
gabmaman 4\* s- ?> 7. the back; in Burhdn-i-qdti and some other
books, by mistake this word, as well as apman, has been taken for ou>*
past instead of ouj posht, but as the 10th chapter in which it occurs, is
devoted to the members of the body and limbs, the word cwj (i. e. low,
mean, etc.) is out of place here. [Chald. 23.]
gabnd _mu> s. 8, 2. Z. 4, 2. 7. 5, 8. 9. 7, 5. 12, 9. 13, 9. 14, 5. 6.
35, 5. 8. 38, 8. 39, 6. pi. gabnadn ))*(j>)y Z. 14, 4. a man; some also
read it gabrd, as in the Syriac. [Chald. N~l2J 'man'.]
gabrunalan )|^s)pp v. 16, 7. to cry, to weep, to clamour.
gadman jj* s. 1. 4. 24, 4. lustre, splendour (applied to God or
angels, or some sublime personage).
[Chald. 71 'fortune'.]
Iganchu jgp s. I. 32, 6. 10. 33, 6. 8. treasury.
Pers. ajJ*J
gandum )$)> s. 3, 4. wheat. Pers. *Juif!

gangdn \y{yf s. 8, 1. men, belonging to men; so translated in all
glossaries.
gan y, gar JA, gashn y^, ga JQ
119
ganjSbar \)Sy s. 9, 3. a treasurer, one who has plenty of wealth

in his possession.
As a rule we observe that the suffix )i bar in Pahlavi
is changed in Persian , into ^ vr; thus we find for ganjubar, ganjur, for
dastobar, dastur, for mazdobar, mazdur, etc.
ganjur J)GV s. 9, 3. a treasurer, a wealthy man. Pers. ^s\j from
p-lS" 'a treasure' ; (see ganjobar).
gaprhonatan M^^Jgp v. 13, 7. pres. 1. sing, gaprhonem u)yoJQ$ .
3. sing, gaprh&ned c^jifwJgp to wish, ask, desire, intend.
[garajdaman )fe-J3 s. Z. 25, 5. the belly; (see garajdmati).]
[gardun ))pJd s. Z. 10, 2. the neck.
Pers. ôS^\
[garisteh ^m\i s. Z. 31, 2. a hole, burrow.]

garmeh o*-&2 s. 3, 6. fruits which ripen early (especially melons), first
fruit; new bread. Pers. *w>5.
garoba ~uiy* )
-~jT
[ s. 12, 7. a pledge, pawn, earnest. Pers. jJ> garav.
ov )0.a
gjyj
garov
garujdman W&r^
^ s- ^ 8. This word is translated in some MSS.
'enemy', being in juxtaposition with the word dushman; but this is cer
tainly wrong; according to the classification, both this word and dushman
mean 'belly', and not 'enemy'. In J. D. dushman is translated by ashkambeh, va chambehdan, va hdzdrkhanah.
[garzashna yov'i s. Z. 31, 3. complaint. Pers. jixJ1'.]
gashniz y^J s. 4, 9. coriander seed.
Pers. j*SjS.
[gayomard $)-O00 s- 2. 15, 1. 31, 3. proper name of the first man,

gaya-maratan in the Zand-Avesta.]
gddan ))^>0 v* *& ^. to embrace, to copulate, to cohabit. Pers.
ôls and (jd^ls.
fla/t tyÔ s- 2, 6. ft) the throne of a king (when in composition at
the end of words, it signifies 'place', as ddd-gdh, saparam-gdh, etc.)
120
g& ^j, gav ftx5, ge *>, per Ji
b) time, season. Z. >qai)Qg,.
Pers. sis .
[In the latter meaning, it is to
be traced to the Zand gdtha.]

{gam ^ s. Z. 41, 4. 7. 42, 2. 43, 6. 7. 9. 10. pi. gdman \f)#$
Z. 43, 6. a footstep; a measure, ranging from one to three footmarks. Zand
gdma, Pers. jL5 .]
gdrotman ^yi^y^j) s. 1,3. paradise, the highest grade in paradise.
Z. -uj-tuC^PiiQa.
gds -0-^3 s. 2, 6. Z. 13, 11. 14, 6. synonymous with gdh in all
respects. It is a rule that the original final -(j s of Pahlavi is changed in
Persian into h, as negds, rds, etc. are changed into ncgdh, rdh, etc
[#<fcsan )>**-^, ))"OMJ' |)*i3 s. Z. 13, 7. 23, 6. 31, 4. the
gdthds (pi. of gds), the live collections of the songs and sayings of Zarathuslra Spitama and his disciples, as contained in Yasna (2834; 4346;
4750; 51; 53); see my work 'Die funf Gathas, 2 voll. Leipzig 185860.'
Sans, gdthd 'a stanza'.]
[gdsdnik ^p>iij^j s. Z. 4, 1. the gdthd dialect.]
[gdsan-khdeshni ^yîuyo))*iiiit'i s. Z. 31, 4. a reciter of the
gdthds. This meaning is given to the compound by Destur Hoshengji; but
I doubt its correctness.]
gdv ) s. 5, 2. 5. a cow, a bull, a bullock. Z. jâuq^. Sans. go.
Pers. jUT, Engl. cow.
gdvars -()J)6 s- 3, 4. millet, a kind of vetch. Pers. u^jl^.
[gchan )K)03, VOO-* s- z- l5 n- ' 39> 2- 41 9- tne world- Pers-
fire/ hiS s. 2, 3. clay, mud. Pers. jJ'.

</erara jy*Ji, pjjS adj. 19, 4. 1. 39, 5. precious, dear, valuable; weighty,
heavy. Pers. e^'jr (PP- ijj))' o^zan).
[gerd ^33 adj. Z. 30, 7. round, circular. Pers. i>Jf.]
<7#t& ^^j3 s. 2, 2. the world. Pers. ^t^, Z. -juj J^j-"(J5,i see satd.
gi 33, go y
121
gihd *(X3'S s- 4. 9- grass, herbage; bush; straw. Pers. Us and sLJf,

girestan ))ô.ttJ33 v. 16, 8. to cry, weep, clamour. Pers.
.rT . ^
[gobashna )ytyy s- Z- 8> 5- 8- 1L 12- 9 * 8- 9- 22, 7. 8. 33, 1.

43, 5. I. 34, 1. 35, 2. speaking, talk, utterance, speech.]
[gobashnihd J^y^yîy adv. Z. 8, 10. 11. 12. 34, 3. with speeches,
words.]
gobashyd -X)-^j> s# 4> 6- noney- Chald. K#3V1.
angmin).
Syr. ]!-.> (see
[It ought to be read ddbashyd.]
gobd -my adv. 21, 10. as it were, as you say, in this manner, pro
bably, principally; talkative. Pers. L>î.
gobem ^y, 1. sing, gobcd ^y, 3. sing. v. 13, 6. present tense of
goflan; see goftan.
gobiin my adj. 22, 4. bad, wicked,, mischievous, mad, insane.
gobyd -tyy s. 7, 4. the tongue.
goe sy 3, 1. s. [a rivulet; (should be read joe). Pers. (j*a..]
goftan, guftanu ))?Qy v. 13, 5. Z. 37, 9. I. 32, 12. pres. 1. sing.
gobem Qy 13, 6. 3d sing, gobcd ^y 13,6. [gold fyy Z. 33, 2. praet.
3d sing, goft, gopt my Z. 9, 7. 22, 3. 23, 6. 26, 8. 41, 5. past part, gofteh
-"W* ^ftl> z- 7 2- 40 6. 7. 9.] to relate, speak, repeat. Pers. i^xjJ'.
goftd -u^gy adv. 21, 10. see gobd.
[gokds -O-"^)* s. Z. 22, 5. 43, 7. a witness.]
g&man y pron. 18, 3. this. (The proper pronunciation of this word
is denmen, as we have )~\ in Chald. with the same meaning, and men is
a common Pahlavi suffix.) [See dcnmen.]
gomeh tfy s. 3, 6. fruits which ripen early; new bread; see garmeh.
[The latter meaning seems more probable, as the preceding word in the
glossary, means "bread".]
[gomezeh ^^y adj. Z. "25, 1. mixed, coupled. Pers. s ivj'.]
[gottokhUd ^^H3-fj past, part. Z. 42, 6. joined.]
16
122
go y, gr i5
.-'
[^rond 4)p s. Z. 11, 1. a testicle. Pers. JOJ.]

gopkonatan )W))^Y v- **>, *0- l0 strike, to beat; see avzadan.
[It should be read danpakonatan from pM"! = ppl, a kind of Pael in
the Aramaic languages; Hebr. Chald. pDT, p?"l 'to strike, to beat'.]
</<v/)/m -uô)}> s. 5, 7. cheese. [The reading is hardly correct; the
word seems to be related to the Chaldee NJ3U,
Hebr. HJâ
It
t ;
t : 'cheese'.
is probably to be read ganaptd; in this case the second and third radicals
have changed places, which sometimes occurs in the Semitic languages;
td would be the feminine termination in the status emphat.]
{gordeh }{")> s. Z. 10, 12. a kidney. Pers. saJ1'.]
[gordi ~t^^>ijt, -J0-5V s* 2. 14,8. 31,8. valour, heroism. Pers. i>S.]
[gordtk ^3jj s. Z. 22, 11. heroism.
Pers. i>J".]
[gorg sjp s. Z. 22, 6. a wolf; see gurg.]

gosh -j^jp s. 7, 1. Z. 7, 2. 9, 11. an ear. Z. -uj^.kuQg,. Pers. J^y?.
gospand ))} 5)ej5}i s. 5, 3. Z. 13, 6. 31, 3. 39, 9. pi. gospandan
))0)t).ttp Z. 33, 6. a sheep. Pers. Juuu*^T.
[grahmeh ^jjw s. Z. 30, 10. a bribe, a gift; see the introduction
to the Zand-Pahl. Gl. pag. LI.]
grcftan ))^g)3 v. 16, 5. or giriftan; to take, seize, catch, snatch, to
make a prisoner. Pers. \j+ir>>
gristan ))^2>i}* v. 16, 7. to weep. Pers. ^y^jS.

\- s. 7, 6. a collar, the opening or breast of a garment.
griHn )yii
Pers. uL*r
grotmdn )y>tfyy' 1, 3. synonymous with gdrotman.
gshotd -Ufpyis^ s. 11, 3. [The meaning is difficult to ascertain. It
s among the names for writing materials, but no corresponding Semitic
word can be found, bearing such a sense; it is probably misplaced and
may correspond to the Chald. Ntotfip 'a bow'; see kashotd.]
guhar )-*(yp s. 12, 2. jewel, gem, pearl. Pers. y*y gavhar. Arab.
p>j O) w j h ft haf fip
123
[gujastak, gujastaku 9^0, J)^*0 adj. I. 39, 3. 4. evil, wicked.

<7/ J'p s. 3, 7. a rose, a flower. Pers. Jj.
[gumdnu, gumdn )y*y . J*î s. I. 39, 4. 41, 7. doubt. Pers. ^LJ1'.]
[gumdni jyytfy s. I. 41, 8. doubtfulness.]
[gundk-minavad 5\y-û)y s. I. 39, 3. the evil spirit, the devil.]
gurba Miy s. 6, 5. a cat. Pers. sj*5.
gurg 3)y s. 6, 5. a wolf. Pers. aJj.j, Z. vehrka, S. wrifei.
<7sM ^>o| s- 6 9- meat, flesh. Pers. vûj.5.
ghan japron. 18, 10. Z. 39, 2. that, that one, he, which, who; some
pronounce it gho. [It generally translates the enclitic M 'his, it, to it', etc.
in Zand. Spiegel makes it a particle for the Dative, which is wrong, as it
will be impossible to explain many passages in this way. I regard it as a
harsher pronunciation of the Semitic enclitic M (3d pers. sg.), and propose
to pronounce it gho; see my review of Spiegel's HuzvSresh grammar in
'Gottinger Gelehrte Anzeigen' of 1857, pag. 691.]
[ghojan )&)Q s. 21, 9. a fowl. (Explained in Pizand by 3))^, Pers.
I&-S. Comp. Hebr. "?Tia 'the young one of a bird', Arab. J)^ ]
h -u
had 5iiy adj. 22, 4. [The Destur gives no meaning; as it is ex
plained by gobun, it seems to mean 'bad, wicked'.]
hafdah&m ^y^ga num. 11, 5. seventeenth. Pers. *#i\jue,
haft, hapt y>Q*> num. 20, 6. Z. 18, 7. seven. Z. -juq&gpjy , Sans.
sapta, Pers. <c*x.
haftdd yy^>u, pan num. 20,8. Z. 5, 10. seventy, 70. Pers. d\zut>.
haftraz 5jy*p> num. 20, 11. 700.
124
haf {JiJ, hakh U(y, hal Jil, ham jm

haftsad îi^n num. 20, 11. seven hundred. Pers. d-cito.
[huftudeh ^j^gjii num. Z. 1, 9. one-seventh.]
haflum, haptum -fô1 num. 5, 1. seventh. Pers. *xe.
(Tiafcfa ^j^ s. Z. 11, 1. the sexual parts. Z. _uô*ijy.]
ftafc/i ya adj. 22, 4. bad, wicked, insane, insubordinate. Z. J(jJt'J>0'
Vend. 2, 29. 37. West.

halft y.u s. 4, 1. plum, name of various fruits; Pers. yi\, (Properly
this word should be read dlU.)
[ham* adv. Z. 3, 8. 37, 3. 6. 38, 1. 39, 7. 1. 32, 3. 33, 2. 34, 9.
together, in like manner, likewise, even. Pers. f? .]
[ham-ahu-bUn adv. mpm** Z. 36, 7. even to the source of life,
mortally.]
hamd J*p, au* adj. adv. 19, 10. Z. 7, 7. 12, 1. 14, 10. 12. 17, 7.
all, every; for ever, always. Pers. +#.
hamdh, hamdk ^g adj. 24, 1. Z. 6, 5. 7, 12. 43, 8. I. 40, 2. all.
hameh $ adj. adv. 19, 10. all, every; always. Pers. *.
[hame ^w adj. I. 33, 12. 34, 10. all.]
[hamdvand Jjpp adj. Z. 8, 12. courageous, victorious. Z. u.uGji.]
[fcam-6#n mj adv. I. 35, 10. on the same foundation, as firmly.]
[hamdahishni -XJ^-J^J*' adj. Z. 32, 4. having the same gift.]
[hamgHneh yyw adv. Z. 3, 6. 4, 9. 13, 8. 19, 8. 34, 5. 37, 2. 4. 6.
the same, in like manner. Pers. xiy (?.]
hamhd, hamkhd Jiy^f s. 21, 9. Z. 32, 1. a friend, a companion;
(some read it hamkhdh.) Z. mM<yuty. Sans, sakhd.
[hamimdldn j^huuj* s. pi. Z. 34, 1. name of a class of sins, men
tioned in the Patets; see the Khurdah Avesta of Destur Edalji Darabji,
Bombay 1863, p. 434. where they are described as follows: "he is guilty
of the hamimdl sin who may kill a pure man, or four-footed cattle, or
who may pursue a bad course, or who may steal a deposit, or who may
ham H, han yo, har Jji
125
have illicit intercourse with a woman by means of deceit". Pers. |f and
[hamisheh }~>Q3Y adv. Z. 25, 3. always. Pers. &&*.]

hamoin )y)*t adj. 18, 9. thus, in this manner. Pers. {j+J j-*#
or {jy+B-
[hampunsagi jÂJOjjjja* s. I. 34, 12. conversation, from pumitan,

>
Pers. ,jJjuj 'to ask\]

[hamsakhitn )Y>Xi^ s. Z. 13, 5. a synonymous word, or a word derived
from the same root. Pers. f and ^û*-.]
[hamzdr J)-S s. Z. 3, 1. joining. It is generally used of the joining
of hands.]
[han yqji s. Z. 5, 10. a person seventy years old. Zand -wju^y.]
hanamwyo s. 21, 7. a body, a figure, a limb, etc. (see andam);
also the essence of a person, visible or invisible, as ^r l)Kl'Yk> -KiV*1
^jîjd) ?**)>& *W His (God's) body is every where (Yas. 1).
[handarakht Q>)*y* s. Z. 34, 8. 35, 1. name of a sin, viz. mali
ciously injuring a person in secret. According to the Khurdah Avesta of
Deslur Edalji DarSbji: "the handarakht sin is when any one determines
in his heart to injure another by violence, and to destroy his work."
Zand iô>iji^îy ]
hangam tfjyt s. 19, 5. 21, 7. Z. 38, 4. time, hour, season, age.
Pers. JJjjd. Z. -u.uQ2, in jCj*^, jo^j-"; now applied to a particular
season, the winter.
hapt, see haft.
haptum, see haftum.
har )u pron. 18, 9. each, every. Pers. ye.
hargiz yS).u adv. 21, 11. ever, never. Pers. S yt> and xi yf>[harpatu j^gjJJjj I. 33, 3. priest; (see hervad).]
[harvast ?*?* adj. Z. 9, 13. 11, 13. 14, 1. 19, 8. 21, 11. all, every.
A mispronunciation of harvisp, Zand _A/>*y and -ugj^^y.]
126
basht ^XJ**' has i3'M' hi aC> h&y )"0
/wzs/i< ÔOî^)*" num- 20 7- z 41> 3- eight. Z. -u^sJîi. Sans.

ashta. Pers. <n^st>,
hashtdd ^tyÔO- nurn- 20> 9- eighty.
Pers. abukje.
hashtraz JJyMyu num. 20, 11. 800.

hashtsad yii^yyu num. 20, 11. eight hundred.
Pers. i\-aije.
[hashtudeh ^^JO-" num- Z. 1, 9. one-eighth.]

hashtum )#}{)*> num. 5, 8. eighth. Pers. *Juijc.
/fast ôiii v. and s. 18, 2. 3d pers. sing, is, exists; existence. Pers.
[hastdn )yuû pi. s. Z. 13, 5. existences. Pers. ^biwjo.]

hazdr J*o, ^num. 20, 12. Z. 42, 2. a thousand, 1000. Pers. Jus.
hazdahum -)<0-u num. 12, 1. eighteenth. Pers. *&&jjb.
hddokht ftyjfty* s. 23, 4. the name of the 20th Nosk; Z. dadhad.
[In the Din-i Yajarkart and in the Rivayets of Kamah Bahrah, Neriman
Hoshang, etc. it is the 218t Nosk, corresponding to the word vdstdrem.
It is said to have consisted of thirty fargards, which treated of good works
and miracles. The Rivayets say that the reading of this Nosk annihilates
the devil. Some fragments of it are still extant; see Westergaard's Yashl
fragments XXI. and XXII. Zand ^(/yijj^^y .]
hdmin w-^-^y s. 19, 9. summer, hot weather. Zand -).>C0*
[hdsar 3^^ s. Z. 41, 11. 42, 1. 3. 43, 1. 3. a kind of measure,
both of time and distance. Zand -u/fSZtty.]
hdtar 3^j^y 22, 3. see matdr. [The meaning can hardly be ascertained.]
[hdvan )yfjt s. Z. 42, 6. 12. the morning portion of the day; the
lime from sunrise to noon. Zand j).ujuiy>.)
[hdvand $)yv> adv. Z. 39, 10. 12. so much. Comp. Zand avani.]
[hdvandish jqJ|^jj pron. Z. 38, 2. such. See hdvand.]
[hdvangds -Q-Hjfty s. Z. 38, 4. the morning Gah (portion of the
day); sea hdviin and gdh.]
hav yyt, h6t hi Alt, hen, ho yo
127
hdvesht, hdveshtu l^)OW s- 9> 5- ' 32 2- a disciple, a student,

a follower. [See Zand-Pahl. Gl. pag. 128. pi. hdveshtdn JAÔOrV ' 35>
11. disciples, followers.]
hid $y. v. 22, 5. Z. 32, 2. see act.
[hena )fif s. Z. 32, 4. an army.
Zand -u^-u^y.]
henjidan 1)^<2>* v. 14, 4. pres. I. sing. Ae/yem ()* 14, 5. 3d sing.

hayed ^jfi>*> 14, 4. to draw out, bring forth, pull up; to yawn, stretch;
to grieve, vex, injure. In D. J., to drag, to put. Pers. ^jduysuai.
hervad, herpad ^gpJjt s. 9, 6. Z. 21, 2. 44, 2. pious; a priestly
order or rank, the rank of first admission into the priesthood, also
now commonly called ndver or ndbar. [Pers. <X?jJ or J^rt*,' Zand
j(jj^ji{jii%a; see Zand-Pahl. Glos. pagg. 127130. In the Sasanian
Inscriptions (">Q-2$"?^J diharpat; see Flandin's Voy. en Perse, vol. 4. pi.
181. I. 8. and pi. 190. 1. 28. pi. herbaddn yo^^Siu I. 41, 1. priests.]
hcshtan JJÔ^-" v- 16> 9- 10- to dismiss, leave, let fall; to hang,
suspend; to roll round, to involve. Pers. ,j-k**# or >xuk#.
htzam {fc}u s. 3, 8. wood, limber. Pers. (>*, Z. -ug.vwj.u, S.
idhma.
hir isu s. 12, 4. riches, money, wealth, property, merchandise, goods,
furniture, clothes, effects, etc.
[Comp. Chald. ^Tl; Arab. %1L.]
hobasyd HtJ^j^ s. 12, 7. a prison, jail.
[Chald. NWan; Arab.
hobin yfiy* 19, 1. see aezin. [It is an adverb of Semitic origin, but
its etymology is quite uncertain.]
hochtpaman êj^fl>* s. 7, 7. (in B. q. and F. J. ochatpaman) a
finger, an inch. [Chald. y2SN, Syr. lis,, Arab, ^-o'.]
[hoe Ayt Z. 9, 11. adj. the left.. Zand 4->ji>0.]
homaman ^f s. 7, 3. face, mouth, surface.
[homand, homnad, homanad syi v. 3d pi. 24, 5. Z. 1 5, 3. 9. 43, 9. 1. 39,
3. 41, 7. are. 1" sing, homnam ffipt z 14> 9- 3d sing Pres. homned tf)f>W
l*o
ho, ho w>
22, 4. Z. 15,7* is. 3d pi. pres. homnand $)$ 22, 5. Z. 7, 1. are. homandu
K*$* I- 31, 1. all these words are formed by adding the Persian verbal
terminations to homan, which occurs in the Pahlavi inscription A (in Westergaard's Bundeliesh) lin. 10, 12. rClV human; also in Thomas's Early
Sassanian Inscriptions II. 1. 11. 12. 13. 19. 27. 28. 29. 31. III. 22. 1. 1.]
homasyd -\)-o^y* num. 20, 6. five. Arab. y-*^. Chald. Eton.
hormazd 53 -^* s. 1, 2. the name of God, also an angel presiding
over human beings; the name of the first day of each month, also the
planet Jupiter. Z. -uûgjAyu) .
[hormazdydr J-jQiS-Qyt s. Z. 44, 3. the name of a man.]
hormod m$y s. 3, 9. a pear, a guava. Pers. o^f and Oye;| .
[horUn tfft adv. Z. 6, 4. this side.]
[hosh, hush jypi s. Z. 23, 11. 42, 12. death; dawn; understanding.
Pers. ijiy6.]
[hoshahin ))-OOJA> s- z- 42 10- the latter part of the night. Zand
-u}j4)iij(j>.]
[hosh-e-avzdr iu5^-i^j)* s. Z. 42, 10. name of the third quarter
of the night.]
hoshmardan ))v*)jfo)t v. 17, 7. to count, to reckon; to pray, to
pray mentally. Pers. ,j&j+.
[hoshtdp see hushtdv.]
hdsligdn )Y*p?*Y* s. 9, 9. an artizan, a skilful man.
hostobdr \u)fJ0y s. 9, 9. an artizan, a skilful person, a hardworking,
>
faithful man; Pers. \\j2J~\.
[hozvan see huzvan.]
huchart ^)fi>*> s. 11, 6. a garment; a kind of iron armour; a robe,
a long robe worn by nobility.
[huddshtan ))?>-(X))A> Z. 39, 12. The meaning is uncertain.]
[hudindn fwjOJ*' s- * 33, 9- 35, 9. hudindnu ))*^j)*i s. I. 34, 4. 7.
the men of the good religion. Zand U4fou*>ty .]
hu, lift y>
129
[hufrdshmoddt ^00rJ0-u^>*, s- z- 42> 7- name of lne first

quarter of lhe night; sunset. See Z. 76, note 2. 126, note 1. Zand
[laikarap $^yo adj. Z. 6, 2. handsome, well -formed.
Zand
JoWtf->ty ]
AuZ V)yt adj. 18,5. lofty, high up; also a particle used before verbs
in an extensive sense. Pers. Jyo.
[Humanu )yi I. 34, 7. a proper name.]
hunyd -^jj)* s. 7, 1. an ear.
[Gomp. Chald. N3"p*< contracted to
WIN.]
[hupaslan ))^m^yi v. 16, 1. to fall. Pers. ,ji>Lijf.]

hupman &y> s. 7, 2. face, surface.
Chald.
[Should be read anpaman ;
W.]
.,
[In/ram $yt s. Z. 36, 4. name of a sin, pride.]

[hurostch ^x>yy> adj. Z. 6, 2. beautiful. Zand 4q^>jj'>0 ]
[hush, see hosh.]
[Hushitar J^}~^y> I. 35, 11. 12. a proper name.]
[hushmarddr Ju^ju^yo s. Z. 25, 3. a reciter. Pers. ,jO**i 'lo
count' ; comp. Zand hishmarento.]
h&shnuk yyisyi s. 7, 10. the knee , the lap.
see West. Yasna 57, 2. 6. note.
Zand JâWjiu ;
hushtdv, hoshtdp WÔOh0 s- 12> 8- -condign punishment, a Tine.

[In Z. 26, 3. it is the translation of srvato.]
hushydr J-jyjQy* adj. 9, 10. sharp, clever, careful, wise, intelli
gent. Pers. >L-ys.
huspdr&m y)ity&y} s. 23, 3. the name of the 17 th Nosk == d of
the yathd - (thu-vairyo prayer. [According to the Din-i-Vajarkart, it con
sisted of 65 chapters, and according lo the other authorities, it contained
only 64. It treated, as we learn from lhe D. V. a) on all things that
lhe believers should know; b) on lhe punishment which evil-doers would
17
130
ho, hfl y*
have to suffer, and on the release they are to obtain in the end: c) on
all that is allowable and not allowable; d) on the stars silting on the
hands of men (probably chiromancy). According to other statements, such
as the RivSyat of Kdmah Bahrah, it treated also of Nirangs, of mid
wifery, etc. The most explicit statement of its contents is to be found in
the 7th vol. or the Dln-kart (pagg. 312340 of my MS.) where it is cal
led huspdram "$Jig&yt , and is stated to have contained 30 chapters
(barinak )<))>\); the first part, named hcrpqdastan )yoytyn>y)*Ji ,
referred to the herbads, or priests, and their three grades, also to their
studies and duties. The second part, called nlrangastan ^yt&îyS) ,
referred to the nirangs (prayers and ceremonies); a) what the rdspi
and zoti have to recite, and the prayers that are to be recited twice,
thrice and four times; b) the A vesta to be recited for tandfur sinners;
c) the judgement on apostates from the Mazdayasnian religion; d) the
sin of not keeping the six gahambdrs, and how they should be kept;
e) on the proper lime of the five gdhs ( y-i(j yyi ^)Âm>i3 u j ,
and Ihe izashne for each of them; f) on the sadrd and kusti, and the
proper materials for them; g) on collecting and cutting the barsam; elc.
Several other divisions of the Nosk are also mentioned with a long detail
of their contents, in which dealings with the non-Aryans are frequently
referred to.]
\hutdshideh Atgj-^jiû adj. Z. C, 1. well - formed.
Zand
huzvan, hozvan )y*)Jyo . y*)J)*t s. 7, 4. Z. 8, 5. I. 32, 11. the

tongue. Zand -uCity. Sans, jihvd. * Pers. ,jIj\.
huzcdrashna ytyu)Jy3 s. 17, 4. the proper Pahlavi language.
According to some Deslurs the Pahlavi and Huzvaresh are Ihe same. Some
say they are different dialects, one for writing and the other for conver
sation. In my humble opinion, Huzvdresh (properly Huzvdnash, i. e.
the Assyrian language) is the present Pahlavi, thai is, a mixture of Aryan
and Semitic languages. As Huzvdresh can be read Huzvdnash ^yo)^yo
(as it is sometimes written), and we now know for certain that this
mixture of the Semitic element in Pahlavi is from -the Assyrian, ash in
all probability stands for "Assyrian" and Huzvdni + ash, i. e. "the Ian
i, i A, \z, \i y, ja ^y, jak ^
131
guage belonging to the Assyrians (or Assyria)", afterwards became Huzvdnash. [On the meaning see the Introduction.]
* *
L % 3
[i A 1, 1. 2, 9. etc. gen. sufT. of. The Persian 'idbifal', t; see c]

[than yyQ Z. 17, 2. probably a wrong transliteration. Destur
Hoshengji translates mad ihan by 'the receiving'.]
in y pron. 18, 3. this. Pers. ^J.
izad a3a 19, 2. see avash. [It is probably miswritten for J>{yj
zish 'his'.]
[izashna )*oy s. Z. 17, 5. sacrifice, offering. Zand 4)-u-0>"Oi Sans.
yajna.]
[izashne-kcfddr JMqcj^ ywj s. Z. 21, 3. making offerings. See
izashna -f- Pers. )^j^^
izba -uiSs s. 6, 6. a jackal.
[Comp. Chald. 2NT 'a wolf'.]
izrunatan )^)yJ>i v. 16, 6. to drag; to catch; to pull; to seek

for help; to apply a remedy; to lose; to seek; (see nidari). [Its etymo
logy is uncertain.]
J *
jadman up s. 1, 6. luck, good fortune, happiness, {man a suffix).
Arabic j^.. [Hebr. "3 'fortune'.]
[jaidpdnatu Wfty-'d past part. I. 33, 3. 12. 34, 12. 40, 5.
brought. See jdidyfmatan.]
jaknimonastan ))qoSS))u)*3 v. 15, 13. to stand, to stay, to remain.
(Some pronounce it eknimmastan ; but it is much belter to read it ekvimonastan, as it is related to the Chaldee dp and Arabic Mi. [Should
be yckavvimitnastan. Chald. Pael Q!f for original Ojj?) yqavvem.]
jaktibi'matan ))^>))yî v. 17, 5. to write. (Properly it should
be pronounced ektibonatan as in Chaldee and Arabic.) [Should be yektibUnaian; Chald. lÔ?! from 30?-]
132
ja 3. (, jam u, jat ^j, jav y

jaktrunatan p^yî v. 17, 3. to break; kill. (I think this word
should be pronounced ektalunatan; Arabic Jii'.) [Should be read ychtattnatan; Chald. Pî?! from ^j>]
[jalkd -uys s. 4, 8. greens, vegetables; should be read yarku;
Chald. Nj?T--]
,
fl s. 5, 7. skin, a cover; Arabic jjl..
[jamananUned $})))) v. Z. 3, 3. 5. 5, 9. etc. 9, 8. etc. 3d sing,

pres. of jamananunatan; see jamnonatan.]
jamitonatan ))^))tfv> v. 17, 3. to die, expire, breathe one's last;
(some read it damitonatari). [Should be read yamitunatan; Chald.
]^V) from ITC.]
jarrilonatan )W)ytj> v. 13, 5. pres. I*' sing, jamlonemmyu 13, 6.
3d sing, jamlonhl ^)J)^V 13, 5. see jamndnatan. [Should be read
yamrilnatan; Chald. P"B?*C from "]
jamnd -uuj s. 5, 2. a camel. Chald. nhci, Heb. '9|
Arab.
jamnonatan ))$>))) v 13, 5. pres. 1" sing, jamnoncm V))W 13,6.

3d sing, jamnoned. jamnHned ^}))W 13. 5. [Z. 6, 12. 7, 11. etc. imperat.
2d sing, jamniin ))uj Z. 9, 7. 8.] to speak, say, express. [Should be read
yamniinatan, or yamanan&natan ; Chald. P?1?^- from. ^J? 'to speak'.]
[jamnfinashna (read yamniinashna) W))W s. Z. 7, 10. a saying,
a statement.]
jarasht, name of one of the Nosks; see s. v. ddd.
[jast Â v. 3d sing. imp. I. 34, 4. passed away. Pers. ^j****.]
[ja8taku )}?** P-. Parl- ' 33i ! sprung forth. Pers. k*.w.> ]
jalibonatan \)?>))y&} v. 15, 12. to sit down, remain, dwell. [Should
be read yatibUnatan; Chald. ]^V) from =0\]
jatrfd, iava ^jp prep, and adv. 18, 10. Z. 4, 3. 6, 6. 30, 7. 33, 5.
I. 41, 8. separate; against; without; except. See jud and jocd.
jav y, jad ^), ja ^j, jam ^, jan ^
133
[javidM ^""^J)* adj. Z. 37, 9. separated.]

[javiddklhd -k005-u^))J adv.' Z. 3, 1. separately.]
[javttar it&f adj. Z. 2, 5. 3, 7. different.]
[J&fa j^j s. Z. 15, 12. sorcery. Z. i/tfta; Pers. ji>L..]
[jddugi ^5)^>0 s- z- 34> 4- sorcery.
From jdduk.]
[jddOk }t^>0 s- z- 30' 9- 34> 3- a sorcerer; pi. jddHkan )>*})^>0

Z. 15. 12. sorcerers.
jde
Pers. j^L^.]
5-HJ s. 2,3. a place, a plot of ground. Pers. L*. and ^L*..

*
jdidgonalan ))^>\y^->^ v. 16, 6. p. part, see jaidgHnatu; to

bring, to produce. [This should be pronounced ydity&natan , being the
causal form of ydUHnalan (seejditonatan). Chald. Afel 'D'N.]
jditonatan ))?>))^-^j v. 16, 2. 6. to come, arrive, enter; to
bring, to produce. [This should be pronounced yditunalan. Chald. P*"1*
from K Heb. N, Arab,
tf]
,7'dm wj s. 4, 5. a cup, a glass (for drinking wine, etc.) Pers. -la. .

jdmeh î s. 11, 7. a dress, clothes. Pers. &*l=..
[pi. jdmak,hd
J(y^ 11, 5. clothes.]

[jdmtunashna (read ydmtonashna) )>*0))^(j s. Z. 27, 8. arrival.]
[jdmtonashni (read ydmtonashni) -"(^"OD^f? s. Z. 42, 12. com
mencement, arrival.]
jdmtonatan ))^))^(j v. 17, 6. pres. 3d sing, jdmtoned- ^)Mtf(3
Z. -14, 10. to reach, arrive, to get, to obtain. [Should be read ydmtonatan and ydmtoncd; Chald. 1"?! from Aphel of ?>?.]
.7<in jpo s. 7, 8. soul, vital spirit, life. Pers. ^l..
jdndk ^wyo s. 3, 5. grain; seed
scattered for agricultural purposes.
ddndk, Pers. Kilo, and jdndk is only
jdn-dnatan ))?>))rHd v- ^>- 2-
of plants; stone of fruit; any grain

This word should be pronounced
a mis-reading.
Pres. 3d sing, jdnonid, jdnfined
^JM)"0 20, 1. 2. 4. lo be, to exist j lo become.
(This word, in all pro
134
jan, jftv jrffc, jA ^j, jM ftyy, jin ft}
bability, should be pronounced yehvunatan, corap. Chald NJl! , and nol

jdnunatan as it has been heretofore read). [See j/afttwMrfan.]
jdnvarhd j^yi)^ s. 5, 1. animals; pL of jdnvar. Pers. )*jl>.
^ r
"V
I 18,8. a) s. state, condition, b) adv. at present, now.
jdvar )y{j \ In grammar, present tense.
'
jdrard -uj)~hj s. 12, 5. a weight; a value, worth, or price of any

thing; a stone (precious, or pebble). Comp. Arab. \+Jb< Hebr. IISjdsonatan ))^)Yi->{^ v. 16, 8. pres. 3d sing. Z. 34, 9. 38, 4. 9. to
have; to maintain, to possess. [It is also pr6nounced ddmnatan; but
should be read yakhsanunatan; Chald. ]^^}1 from 1?0.. lto possess'.]
jdian ))^>-^ s. 1, 2. a name or epithet of God; like the Persian
*
word yazad, it is also commonly applied to angels and Fravashis. Some
read it dddan. Z. -uyuLuy^ [It is apparently an Iranian word , and
may be only another orthography for yazddn 'God'. This is i^jV?
yaztdn in the Sasanian, and jnTN11 ydztan in the Chaldeo-Pahlavi.]
[jdtonashna (read ydtonashna) J)*OMÔO s> z- ^> * arrival,
coming.]
jdtonatan ))^))^X3 v* I6' '* [pres. 3d sing, jdtoned ^JJ1^>0
Z. 2, 3. 16, 4. 36, 1. 2. 37, 7. 42, 11. past part, jdtunt ^))^X3 ' 39> 641, 9.] to come, to arrive, to enter. [Should be read ydtdnatan, ydldnSd, and ydtunt; Chald. prr fl0m ^ntf 'to come'.]
jdviddn )V*>^))*(5 adv. 19, 10. for ever. Pers. Ju.La., jjlJu.L..,
or
tÛ.
jdyd -^-"(j s. 6, 10. a vein, an artery.
[.?>#<// )î s. Z. 10, 11. the liver. Z. ydkarc. Pers. j-%- ]
r/eft >0.i_X) s- z- 87 9- 31> ! whoredom, adultery. Z. jo^&.'I
;7nufr ^jjj(j s. 2, 3 [Z. 4; 2. etc. I. 33, 3.] a place, a plot of

ground. I think this word should be pronounced jyodk, and that the Per
sian jdh and jde are corruptions of it ; as from nyok we have nek and
from ayok, ek. [I cannot ;agree with these remarks, though 1 am not
jo, j6 y
able lo offer
proposed by
'a side, part,
rent; besides
135
any satisfactory explanation myself. The reading savdk, as

Spiegel, and its identification with Hie Persian y* (5j*<#
quarter', cannot be correct, as the meaning of ajij(j is diffe
the & could not be accounted for.]
jodl jay
j
[ s. 21, 11. a sack. Pers. Jl*=*.
jobal Ji*\Y ]
jodan )y$y s- 8, 7. Z. 15, 1. a young man, a youth; young; (some

also read it johan.)
joe iy s. 3, 2. a rivulet, a canal. Pers. &*<&.
jocd ^y prep. 22, 7. see javid.
joed-shahahdddd ÔO-KXXJW)* s- ^3, 4. name of the 19th, or
according to other sources, 20lh Nosk, corresponding to the word darcghnbyd in the Yathd-ahH-vairyd prayer; the Vendidad, which is still ex
tant and consists of 22 fargards. [It is to be read javidshidd-ddt which
is a literal translation of vl-dacvo-ddto 'given against the Devas\]
jojan, jojun )yy s. 12, 3. Z. 20, 4. 39, 9. a coin (value about
two-pence sterling); money, specie; (see zozari). [Ghald. Npt 'denarius',
Syr. lie] id. Pers. fr-yî (J/v^" aft^ '
The ^- aspcrend is trans
lated by it.]
joldh lyusy
s. 11, 6. a weaver; a quiver; beaten (cotton, or
wool) Pers. sUj*., or xJ^-.

[jorddk ûy>)y s. Z. 17, 3. corn, grain.] pi. jorddkihd jyyjûyiy
3, 3. corn, grains.
josgonatan ))y)y&y v. 16, 11. to take back; to seize; to make
stand, fAnquetil has in his Glossary the two words josgunatan and josbunatan, of which the first is explained by (j<^*-^ 'to take', the se
cond by (ji>LXwl 'to stand upright'; the Burhan-i-qati' has only ^jXiy^y^.
with the meaning ^*i S 5 ,j<Xx-wl 'to stand and lo take'; Destur Hoshengji's edition of this Farhang has jj^jiity, which may be read josgo
natan, but not josbonatan. Both are doubtless only various readings of
the same word; and both are probably inconect. The meaning 'to take,
carry off', can be proved from the Pahlavi translation of the Vendidad (see
136
jo, ju, jav y, ka ^
3, 48. 4, 2. Sp. and the Bundeliesh; but that of 'standing1, I cannot

find as yet in the texts. The Semitic root whence it is derived is
;iW, which is in Hebrew, as well as in Chaldee, only used in Hifil ra'H
for JPfcon, in the meaning 'to take, seize, obtain'; consequently we have
to read yansigitnatan which exactly corresponds to this Hifil. One cannot
read yansiuntan as one might be templed to do by comparing Ghald. Nifi.
as this has only in Kal the meaning 'to take away, carry off', but in Hifil
only that of 'betrothing', whereas ))^)u.iiu must be traced to a Hifil form.]
jov
)y s. 3,4. barley, a grain of barley. Pers. ^., Z. .u.uj*o ?
jud au adj. and prep. 18, 11. separate, distinct, different; against;
contra, anti (when used as a particle before a noun, as jud-dev , etc.)
[Pers.
It\i .]
[jumbinad ^Wt-00 v- ^ ^> ** Pres- 3d sing, shakes. Pers.* ^JujIua-
'to shake'.]
jutd -u?y s. 11, 2. a messenger, a courier; a message, an order.
(This word is translated in various ways : J. D. explains it by j u^r* j **Li
t-jUi'; D. E. by (,3^Jo J and D. J. by ^jjjU . sAi-w_;.j . sJou^Luis;
but in the margin, D. J. has the Pazand translation zdbd altered to zabdb, which is more appropriate here, according to the classification, and
therefore 1 have adopted it; the explanation given by J. D. being also
nearly the same, viz. a message, an order, a letter, etc.)
javan )yty adj. and s. 8, 7. young, a youth, a young man.
(jl^*, S. yuvan. Hind, joban.
Pers.
kabad S^ adj. and adv. 18, 9. [Z. 3. 8. 10. 18, 2. 4. 22, 7. 25, 2.
31, 5. 43, 4. I. 41, 8] much, more, many, repeatedly, very. [Hebr. Chald.
"133 'heavy'; in some passages 'numerous'; see Gesenius 'Thesaurus
linguae hebraeae chaldaeae' II. pag. 654.]
[kabad-gord *')>^ adj. Z. 22, 6. very round; very courageous;
{kabad + Pers. dS),]
kad ^ adj. 8, 10. small,; little; low, inferior. [Comp. Hebr. JTBJ5.
kad , kat m , kad Aa , kahii }A)a , kak aa
137
The word is classed with such ones as denote high rank; it immediately
precedes the word for 'great', and is probably placed there for the sake
of having an opposition. As the name of a dignity it cannot be explained,
nor is it a particle. Its Pazand keh means 'little', Z. Icusu.]
[kaddr, katdr Jjj^ pron. Z. 2, 11. 7, 1. 17, 9. which, whether.
Zand 41ujqa.UA , Sans, katara.]
[kaddrzd, katdrzdi, katdrjdi -ujûôa Z. 13, 5. any one. It trans* lates Z. kahmdichid.]
kadbd -uoa s. 7, 6. Z. 33, 1. 35, 2. a lie, a falsehood.
Arab.
^Sf, Chald. N2"!>

[kadeh aôa s. Z. 5, 2. a house, a habitation.
Pers. m\f.]
[kadeh-bdnUk a)}mi_aôa s. Z 5, 2. the mistress of a house. Pers.
kadhonastan jjîaîy^ v. 14, 5. pres. 1. sing, kadhonem H))*iS^

14, 6. 3. sing, kadhuned rg^Â 14, 5. to grow, to spring up from
the ground. [Chald. prnp from nnj5.]
kadronatan ))^y.iA v. 14, 11. pres. 1. sing, kadronem HV34
14,12. 3. sing, kadroned ^j)y-^ *14, 11. to measure. [The pronuncia
tion is incorrect; it is to be read kil&natan, as it can be only traced to
Chald. bo perf. "??, iinperf. fcy Syr. Aphel v^f 'afc/7, Hebr. ^n,
Arab. Jl^ .'to measure'.]
kahoMn M>*>* adj. 18, 8. old, ancient, former; worn out. Pers.
[kahubanl jûâia s. I. 34, 5. old age, state of being worn out.
Pers. Jt^.]
[Kai-Vishtdsp je55i)^00)'* ' 32' 5- natne of the fiftn kin8 of lne
Kayanian dynasty. Zand Kavd Vixhtdspa.]
kakd -uaa s. 7, 4. a tooth. Chald. N33.
[kakhsh -^J-"* s. Z. 10, 7. the armpit. Z. ftasha. Sans, kaksha.]
kalbd ^>a s. 6, 5. a dog. Chald. N31??. Syr. Mî, Arab. v"18
138
kal )t^, kaiu fy, kan ^

kalmd -v^ s- 4j 4. a vineyard; a vine; a grape. Chald. NC* ,
Syr. >io^ Arab. *.

fca/yd -\y ^ s. 5, 3. a ram; a sheep; a goal. [Comp. Hebr. T?
'a lamb1; xaQ wkli Uie lonians 'sheep'.]
[kam fy adj. Z. 24, 2. less, deficient. Pers. pf.
mana, Z. kamna Yas. 46, 2.]
Old Pers. fca-
kaman ))*>& s. 10, 6. a bow for arrows. Pers. ^jUT.

kamchd -*>-) s. 6, 3. a locust, a grasshopper. [Chald. NSP,
Syr. lPCLo, Arab, oa*j'.]
kamryd ~^y^ 1, 5- the moon. Arab, ^j, [The word is not ta
ken from the Arabic as the termination yd shows, which seems to stand
for d - alone; compare bisryd for bisrd (as Ibn Muqaffa writes the
word, in his well known notice on the lt;U); see the Introduction.) It
is clearly, as to its form, of Aramaic origin.]
kanashyd -y-^B s- '' ' ~- an assembly, a meeting, a council.
[Chald. 'TJ?. Syr. \lxZ.\

hand _u^ pron. 18, 9. 24, 5. each, every. [Chald. vh"2> Heb. b2\
kandras ~(y**)^ s. 3, 2. a fish.
[Should be read kavdras; Chald.
T;. .j
kandan f)t) v. 14, 1. pres. 1. sing, kanem u\^
3. sing, kantd
^B 14, 2. to dig, to root out. Pers. ^JuS"". Z. ). .

[kandan, kantanu ))?ty v- Z. 33, 1. 3. I. 35, 11. pret. 3. sing.
Axrnt, fcarc/ û Z. 9, 5. 11, 7. I. 40, 1. past part, kantu |^|a I. 31, 2.
32, 1. 33, 5. 34, 2. 35, 5. 39, 2. to do, to make, Should be pronounced
kardan, kard and kardu. In the Sassanian inscriptions, both ?f">2^
=b )^ and ?V1 = )^J^ occur, and must both be read karti, equi
valent to the kartu of the books]
kanizak ÔJ^ s. 8, 6. a maid -servant, a female servant or girl,
a woman -slave. Pers. dy/J^f (also yh^; the final d being what is cal
led ***-<" oiy fca/J tasghir, which added to nouns expresses smallness,
kan )}, kap )^, kar J^ , kas y^
139
as mardak. 'a small, or little man', tiflalak, 'a small boy', etc. ; so jfcanisaft signifies 'a small, inferior, or low girl'). Z. kaini, Sans, kanyd.
[kantak ^)^ s. Z. 39, 10. part, section; see kartak.]
[kantak aôu F. 35, 2. past part, made, done.
Pers. i>j]
kanyd -^)^ s. 3, 7. a reed, a cane, a reed-pen, a bamboo. Chald.

$?,
Syr. \laJs, Arab. jfUs.

fcapd -)) s. 14, 12. a measure, a measuring- vessel.
[Chald.
*? 'a hand'. Syr. \Al 'a handful'.]

ftapis y^
weight.
Pers.
s. 14, 12. 21, 5. a measure containing about 64 lbs.
v***'.
[karap )3^,s. Z. 7, 11. 11, 6. the body, flesh. Zand ^WJ/y.]

kardan ))q*J} v. 13, 9. pres. 1. sing, kunlm AJH, 3. sing, kuned
^j))} 13, 10. pret. 3. sing, kard ^ Z. 9, 5. 11, 7. 27, 3. I. 40, 1.
to perform, to make. Pers. ^j^, Z. /*', Sans. ftrt.
fearer AJ4 s. 6, 1. a domestic fowl, a partridge; a crab. Pers. ^jf,
karitonatan H^M^CV^ v- ^ 6. to pray; to learn, or read loudly;
to call. Arab. 1^*. [pres. 1. sing. karUonam ))^CV^ 25. 29, 9. 'I pray,
implore'. 3d sing, karilonad 5))^j)^ Z. 36, 4. 42, 2: 8. 12. 'he calls'.
karitdncd tf}))ty)^ Z. 42, 10. 3d pi. karitonand ->))|^j)^ Z. 37, 6. 42,
9. optal. 3d sing. karitonchGd ^J(3))ôH 25. 34, 1. 37, 3. 4. 'one is
accustomed to call, may call', past part, karitonad = karitont <3))ft})9 25.
40,2. 'called'. Chald. prnj? from *0?.]
[fcarp ^)J4 s. Z. 11, 6. the body. See karap.]
[kartak *y>J* s. Z. 39, 11. piece ; see kantak.]
kas ^j* pron. 8, 2. one, any one, some one; a certain person. Z.
?^, Sans, kas 'who'. Pers. ^f,
[kas 4) adj. Z. 6, 11. 15, 5. small, little. Z. fcasw, Pers. US'.]
\kashcd tf)-^ v. pres. 3 siug. Z. 35, 6. 7. he beats, bruises. Pers.
140
kash JM, kas **}' kat W

kashmak ^J^4 s. 3, 5. an olive tree, an olive.
kashotd -uây^^ s. 10, 5. a bow for arrows. [Chald. NPBfj? .]
kashsarSb ujJJX^} s. 22, 10. the name of the 9th Nosk, corre
sponding to the Zand word vahheush. [According to the Din-i-vajarkart,

the RivSyats of Kainah Balirali and Neriman Hoshang, it was the 10th Nosk,
corresponding to the word dazdd. In the Diu-kart the name is written
. uyDÂÂ kashkisrubu, and the Nosk enumerated among those seven
which are called ai)x>y^ mdnsrik. It consisted originally of 60 chap
ters; after the time of Alexander only 15 were recovered. In the Din-ivajarkart the contents are stated as follows; a) science of midwifery
O^tltf* 1^* HWWtt V^Jfi)) ' &) lne Caching (learning) of wisdom;
c) the performance of purificatory rites; d) the speaking of truth; c) the
leading of men from vice to virtue; f) the cleansing from filth and im
purity; g) the rising of men to greatness and dignity with kings; h) how
those should be treated who tell lies to their relatives and to the kings,
etc.]
kasp gjJi^
s. 12, 2. Z. 39, 9. 12. value, price; see arz.
kaspd -u)i)4 s. 12, 3. silver. [Chald. M&D3. Assyr. kaspu.]

kaspman $*>* *. 12, 2. a jewel, a gem, a pearl, Arab. w><ai
(man is a suffix.)
[katak-khotadn y^^^_4â s. pi. I. 41, 3. heads of the com
munities, masters of households. Pers. stXi' + 1^.]
katas 0^*4 s. 3, 1. a wave. This word is in all, or almost all,
the glossaries translated by 'small, little', from the Persian word sfkeh;
and in no MS. have I ever found it with the meaning given above. Ac
cording to the order of classification in this glossary, 'small, little, low',
should have no place here, mingled with 'water, sea, river', etc.; the
Persian word &f keh has also the signification of 'wave', and I believe ihis
is the most appropriate meaning in this place.
[katrunashna po)p^ s. Z. 18, 13. residence.!
katrHnatan ))^>)y^ v. 16, 3. to remain, to live, reside, put up,
stop, stand. [Syr. iLL]
kad, kah J>Q), kid $y$, kal, kr 3i)|, kas U^, ke A}
141
[UMmiinffirf j^xj^C^ adv- ' 35i 4- originally. Chald. |to"ji?.]

[kddyozad ?)&") *> Z. 33, 4. 7. name of a sin, ill-usage of
man, or beast.]
kdh -*{yj s. 3, 5. straw, hay, grass. Pers. sfc\
kdld -m^ s. 7, 5. Z. 22, 8. 39, 1. noise, cry, voice, clamour.
[Chald. }&.]
fcdnkl -jm*} s. 3, 6. flour, meal. [Chald. Nrrop.]
[Mme/i ^ s. Z. 11, 9. 22, 1. 29, 7. wUh, desire. Pers. iuV ,
Z. j(m, Sans, kdma.]
kdmestan Hptfp) v. pres 1. sing, kdmem jjg) , 3. sing, kdm'ed
riiii 13, 3. to wish, to desire, to intend. Pers. 0iX**K.
kdrad ?S) s. 10, 6. a knife. Z. J^^J, Pers. 4;fc\ [Z. ferret,
Jfccmit, Sans, krit, krint Ho cut'.]
feJrero Am) 1. sing. fcdred fl>)^ 3. sing. v. 14, 7. present tense
of kishtan.
[kdr-o-kaddHum -fl^WS **J aHj Z" 16, 2< m0St eflicaciousPen. J^ ) ;^ + suff- of superlative.]
[kdrvarzashna w$<) s. Z. 23, 2. ; kdrmr-ashni -^JÔtf?)
s. Z. 31, 4. 40, 5. agriculture. Pers. ft and y^ }
kdshni ^yo-"^ s. 4. 9. endive. Pers. ^ÛiK.
[fedstdri -j^Yu^-a^ s. Z. 33, 2. loss, diminution; Pers. ^K 'loss',
^zJf 'to diminish, to decrease'.]
kdved ^jo^ s. 5, 4. the wild, or mountain, ox. The pronunciation
or this word in Ihe Farhang-i Jehangiri and BurhSn-i qSli\ is ydved, and
that appears to be the only correct one.
fee Ja pron. and adv. 18, 6. Z. 13, 8. who, that; one who, which;
when, then. Pers. *f.
fce/itm s. 3, 1. a wave; see katas; if pronounced kuh it will be
more correct. [Pers. & and ubyf.]
keh y^4 adj. 8, 10. 9, 3. small, little; subordinate, deputy, infe
rior, low. Pers. x^. Z. kasu.
142
ken, ker )* . )a , ke, ki 4a, kim uv kin ua
fccwa -)} pron. 20, 2. [Z. 2, 6. etc. I. 32, 4.] see kand.
[kcnd doy -uja pron. Z. 2, 7. etc. 23, 10. etc. boll).]
kcndreh y\^ s. 2, 6. a shore, a coast; a border.
Z. karana.
Pers. ^XjS~.
[kerddr J*>?)t) s. Z. 21, 5. see dtash-kerddr; pi. kerddran )yo)*>y>}^

Z. 29, 5. doers, workers. Pers. i'^r*'-]
[kerddrtum ^^ciaôi^ adj. Z. 16, 2. 29, 8. very ctwe.
Pers.
J^S -)- sufiix of superlative.]

[kerfeh aajja s. Z. 37, 3. good works and atonement for sin. pi.
fec7-/e/i<3
j^jaaj^ Z. 38, 1.]
[feriW J^j)j s. I. 40, 3. a, fortress; see I. 40, note. Chald. NH|"?j>]

[kcsh -4fjÂ s. Z. 18, 8. I. 41, 8. faith, creed. Pers. Kp*S'. Z.dkacsha.]
[kcshinjdr J*t(oyH}5} s. Z. 18, 9. a corn-tield. Pers, K ouiy.]
[A:csM COO1** s- ^- ^ * a corn-neld. Pers. ouii'.]
kcshtan DÔO-5^' Pres- * s'n#- kdrem ujul, 3. sing, Mm/ Cgy*M
v. 14, 7. to sow, plant, cultivate.
Pers. ^y*^ and ^jJuilS'.
fctbd Jîi4 s. 7, 6. a lie, a falsehood.
(Probably a misreading of
kadbd, q. v.)
kimunastan ))ôJ3)u>a v. 15, 12. to wish, to desire, to ask.
-K', Sans, kdma, 'a wish, desire, etc1. Pahl. a*a kdmeh.
Pers.
[The corre
sponding Paz. khdstan also means Mo rise, gel up', so this verb is pro
bably from the Pael of op.]
[kin ua s. I. 41, 4. haired, malice. Pers. ^âSV)
kind -HVA s. 5, 3. a.sheep; a ram; a goat.
kipd -ugpA s. 12, 4. value, price; a stone; (in Pazand, sang
Pers. lX.Ua,.) [The various meanings of Hie Pazand equivalent have oc
casioned this word to be confounded with kaxpd; but the correct meaning
appears to be 'a slone' ; Chald. NB1?-]
kir Wa s. 7, 9. Z. 11, 1. the private part of a male. Pers. yS'.
ki ^, k.'s ko ^
143
[X/s/wr 3)<od* pr. n. [. 33, 8. name of a place; (see I. 37, note 3.)]
[kishvar Vo^ s. Z. 18, 6. 7. 8. a region of llie earth, a zone, a
climate; (for the Pahlavi names of the seven ktshvars, see Z. 58, note 2.)
Z. karshvarc]
kitd -utfj^ adj. 9, 3. subordinate, inferior in rank; small, little,
low.
ko )^ adv. and conj. 18, 5. thus, that, namely; see dgh.
Pers. J?
and y, Z. 4)* Sans. kas.

koh OM9 s- '-''- 7* a mountain, a hill. Pers. s^.
kohtin )yo)^ adj. 18, 8. old, ancient, former, worn out. Pers. ^J'
and ^-s^.
kokd -vy1) s. 1. 5. the moon.
[konashnan jô^))^ s. pi. 24, 6. deeds, actions. Pers. <jJjjS'.]
kona -ju))^ s. 5, 4. a lamb. [Ghald. ^}^-]
''"/' fi)B 8- 21, 7. a bill, a mountain; see koh. [Z. kaofa.]
[kordsheh ^-j(j_u))^ s. Z. 1, 2, explanation. Gujardti khol&sd, Arab.
Xtfbk^.' see Z. 45, note.]
korg AJ] s. 6, 1. korag 3)u 21, 9. a partridge, a domestic fowl;
see karg.
koshak }~H}ty s. 2, 8. a palace, villa; castle, citadel. Pers. *L&,S.
kdshch 3-^)^ s. 9, 8. a devotee, a worshipper; a servant (male,
or female).
koshtan HÔOH v- 17, 3. to kill, destroy; beat. Pers. ^jjJiS.
[kosteh ^-)^ s. Z. 6, 5. a side, direction.]
[kosluihd adj. pi. j^y^-U^ I. 33, 11 injured. It is explained by
'old'. It is to be traced to cj*ji' 'to beat, strike, injure'; here it re
fers to books which have been damaged and injured in various ways.]
\kota j^. kote Aq>)} adj. Z. 16, 1. 18, 6. small. Pers. *jj/V|
kotind -uff>l} s. 5, 3. mule. Syr. ^3.
[Chald. WTD-]
144
ko, ku, kn )*, kha -u, khan y*j, khar 3it
kozbartd _u^3j3^ s. 4, 9. coriander seed. [Chald. lap'D and

KFI-13D13. Syr. U^lÔ
kukamd -*>ffl Sv 12, 5. in Pazand dftdveh, q. V.
Aw/Mi/
-j>}^ J s. 1, 6. the stars, planets; thence applied to luck.
kukpd -MQy)
Arab. vlf^T. [Chald. 2213.]
[fcunufe ^-ty s- z- 10> 12- testicles; see Z. 51, note 3.]

kumtrd -uJqofy s. 3, 9. a pear, a guava. [Arab. ^-XtS.]
fefire ))^ s. 7, 10. the backside, the back.
Pers. ^j>.
Mn ))i) adv. 18, 8. now, at this lime. Pers. ^y\ and ^yf.
[This word appears to be Semitic; Chald. }#?]
kunem p))) v. 1. sing, kuned tfjn^ y. s'"o- *3, 10. present tense
of kardan.
kunjed ^jfl)^ s. 3, 6. rape seed, the grain sesame:
Pers. <Xs\a5"
and i\*~&<j.y
kh a
/.7m/<i -ju/jj s. 2, 5. a vacant place, a desert; a privy, an empty
or salutary place. In J. D. and D. J. , the translation is "a lane, or secret
place'1, but I have translated it with all the meanings of the Arabic iLj.,
khaluji ^<5y- s. 3, 9. a cherry, a currant, a small plum. In my
opinion this word should be read dluchch, as we And the Persian word
te.Jf with the same meaning; and therefore khalUji can be only a mis
reading.
khandeh ^sy* s. 7, 2. a laugh, a joke.
Pers. *JoL*..
khandidan }1^C?-S^W v- 15> H l0 laugh- Pers- (jtV^J^-s*-. [It cor

responds to dabhonastarii which is translated 'to give' by mistake.]
khar Jn s. 5, 3. an ass, a donkey. Pers. jj*. Z. khara.
[kharad qAu s. Z. 19,7. understanding, wisdom; see khirat. Pers.
*.. Z. fc/iraiu.]
khar Jit , kha -uyo . oq
145
kharbuzeh y\yu s. 4, 1. a melon, cucumis mclo. Pers. sy^r^[kharfastar, kharvastar 3ô.tty.u
s. 24, 7.
pi. kharfaslardn
yei^sSQJu 24, 1. vermin, noxious animals. B. 10, 4. 6. 18. 16, 7. 12. etc.
Zand fc/êWo'']
kharidun )\$$y*> v. 17, 1. to buy, to purchase. Pers. ^d^j=.
[khdcshn
will, intention.
)yîayo s. Z. 14, 9. khdcshnu jyîuy* s. I. 34, 9. wish,

Pers. (jijelyi*..]
fc/iaft gyÔ* s. 8, 4. a brother; also pronounced khoh; Arab. ^J,

and ^|. [Chald. rW- Syr. jif.]
[khdhariMJ^y s. Z. 5, 5. a sister. Pers. jd!^.]
[khdishni jq^ju^j s. Z. 34, 7. name of a sin, such as pursuing
another with intent to kill. Pers. j>. of. ^ 'wish'.]
khditonatan J^DÔ^C v- 15, 2. to twist (see vekhtan) [Chald. B'.n
'to sew'; Arab. LJLi. 'a thread1.]
fc/iafc Ô0> s. 2, 3. [Z. 20, 3. I. 34, 10.] earth, soil, dirt, ground,
mould; anything of little value, or useless. Pers. Jl=>..
khameh tfj>\y s. 11, 2.
pen; ink.
17, 8. a writing -reed (*Jj kalam), a
Pers. xxli...
khdndan )^yyi v. 17, 6. to read; to recite; to call; to pray, or

sing a chant. Pers. (jtXitâ..
khdneh yy . tyy* s. 2, 7. Z. 25, 1. 40, 11. a house, a dwelling, a
receptacle.
Pers. jLi .
khdr ijiyo s. 4, 6. 21, 8. a drunkard, a tipsy person. This word is

translated 'sugar' in nearly all MSS., but that is not correct; see shakard.
Perhaps the word shakard, l'ing in juxta-position, was mistaken for shakar, 'sugar'.
[Pers. y^-= in compos, 'a devourer'.]
[khdrashna ytyuyj s. Z. 38, 3. devouring; probably used for

'drinking', as it is coupled with khorcshna, 'eating'; an abstract noun from
khdrdan; Pers. î^tâ..]
19
146
IS
kha J^y . -uyo, klnV khi iytt, kbi, kh -u, kho }A)
khdr&n )y^y s. and. adj. 6, 2. restive; a refractory horse; what

scratched. This word is translated in D. J. by \L>} in D. E. by viLi^sui",
and in J. D. by tjj;'-*- y \j*y <**"' ' have adopted here the Per
sian words ijj;'-*' and jjjjî which I consider correct.
khdstan ^.lio^y v. 13, 7. 15, 13. 17, 1. pres. 1. sing, khdhem
wii4Q) 13, 8. 3d sing, khdhed ûoqi 13, 7. to rise, gel up; [to wish,
desire, ask, beg. Pers. ^jjuJa and ^^lî.]
[khdstdr Jji^JXtipi s. Z. 14, 9. 43, 11. a petitioner. Pers. .U*Jji..J
khdsteh âuyi s. 12, 2. Z. 18, 12. 30, 8. pi. khdstakM
j^y^x>uyt 12, 1. wealth, riches, means. Pers. &l*.\j~.
khdtman ^V^y s. 8, 4. a sister. Syr. jj, (ma)i is a suffix.)
[Chald. nriN, Hebr. l"linN, Arab. JLLT.]
fc/j^w )Y^y s. 6, 2. see khdritn.
khesh -^n> s. 8, 6. a relative, a relation, a kinsman. Pers. ij^.y^- .
[khSshkdri -jqJ-uôq^ s. Z. 31, 8. industry, independence.
Pers.
(jijâ. and \-ft .]

[khisinad SfaSyi v. impf. 3d sing. Z. 39, 2. frightened. Pers. caus.
of ,jiXamaa.,]
A7n7r ^jj s. 5. 7. the dung of animals; spoils of animals (as their
skins); a leathern bag to carry water in. Pers. ^sJL~..
[khirat ^>Jj s. I. 35, 1. understanding, wisdom; minavad khirat
qtiu A)y the spirit of wisdom, the divine spirit; see the Minokhard en.
263, v. 1; see kharad.]
khirs (5Ji s. 6, 6. a bear. Pers. u+s>- .
\khMdeh ^myo s. Z. 39, 2. name of a crime ; frightening another.
Pers. ^tX**>*xi>. Ho be terrified'.]
khlid -j(y j s. 4, 5. vinegar, (some also read it dlid.)
khodd ~iy s. 1, 2. Z. 12, 3. God. (one who exists of himself, Pers.
UxL, originally fjîa. khud + d 'one who existed of himself; now
commonly used for 'lord, master', etc.
kho, kh6 yo, khro yu
147
[khoddi -^jjâj, ou^î Z. 11, 9. 18, 10. rule, authority.
Pers.
Ûl^.; see khotdS and khuddyd.]

[khoehd *&)*> s. Z. 11, 5. sweat, saliva.
Pers. SyL and î.]
khoftan ))$>&?* v- 15, 12. to sleep, to rest, to repose, etc. Pers.
khonsand Sfflyo adj. 22, 2. contented, satisfied, pleased, joyful. Pers.

JuUiyA> . [This appears to be merely another way of writing fc/iorsarad.]
[ftftor, ifc/rar 3) s. Z. 7, 8. 36, 1. 8. 37, 2. name of a crime;
wounding, shedding blood. Zand .?/*.]
khorah qyjy* s. 1, 4. divine illumination. Pers. y&. and S\y.
[khora8hna, khoreshna ynyyo s. Z. 38, 3. 39, 10. 12. eating; food;
see khurshna. Pers. (&..]
[khord qhy* adj. Z. 29, 2. small, little. Pers. ^^..]
khordan ))^>Jyo pres. 1. sing, khorcm ftjya , 3. sing, khorld &yy
v. 15, 9. to eat; to drink; to swallow. Z. mm, Pers. ,jt>i..
khordih îîn s. 15, 6. broth; juicy meat; eatables; game(?). Pers.
khormd -f&y* s. 4, 4. a dale. Pers. Le-ia.'.

khorsand
^V* adj. 22, 2. contented, pleased, satisfied. Pers.
Ju-i.; see khursand.

[khosrobi j(Myayj s. and adj. Z. 11, 11. 31, 10. comfort; royal.
>
Pers. ^5ww>*i..]
[fc/iofa -"?>>*> s. I. 41, 6. lord, master; see khodd.]

\khotdc, khvtdi ^nytôyo s. I. 32, 10. 40, 1. rule, possession; em
pire; see khoddi.]
[khroseh *ayu s. Z. 39, 1. name of a crime; calling threateningly
after any one. Z. 4JW'0'']
[khroshd ^jyVu adj. Z. 8, 10. harsh. Z. -t^dsLultjy ,\
148
khril î, khu, khvl y

khfUs -yy-w s. 6, 1. a dunghill cock. Pers. ^.î..
[khubi -J(jiy*> s. Z. 2, 4. goodness, excellence; an adjective; see khapl
Pers. (5^*.]
khCid yy* pron. 8, 6. self, himself, herself, or itself; own. Z.
4yj>* Sans, svatah. Pers. t>^=>-.
[khuddyd j^Suqey* s. I. 33, 2. rule, empire; see khoddli]
khuh *yo s. 8, 4. a sister; see khdtman. [Pers. aui..]
Witlfc ^ s. 5, G. a hog, a pig. Pers. tj_a. and Jj-=* .
fc/um )))* s. 6, 9. Z. 10, 8. 3G, 1. 2. 8. blood, life. Z. j)>e>.li?.
Pers. (j^-=-.
[khiinsandi , khorsandi -î^j))*> s. Z. 25, 9. contentment, gladness.
Pers. t5i\i**i>. and ^ftXiwî..]
[fc/iwp jjyw adj. Z. 4, 10. 5, 10. good, beautiful. Pers. ^_>*i..]
[khijpi -*(}&)** s. Z. G, 1. 2. goodness, beauty; see khubi.']
khfir )yo s. 1, 5. the sun. Z. (Aut)t; Sans. surya; Pers. sys
and )}= or vi.
[A7/?/r )ja> s. Z. 3G, 8. name of a crime; see khor.]
[khurami ^jv)* s. Z. 44, 1. delight, gladness. Pers. ôli.,]
[kliursatid ^){yf) adj. Z. 23, 8. contented, happy; see khorsand.]
khurshid ^j-^Jâj s. 1, 5. Z. 13, 2. the sun. Z. -uyjfrMMpo>/.ttO ;
Pers. J^yiî.; it appears that the word ô> = vj_=>. originally sig
nified 'east', and thence 'the ruler, master, or king of the east', is an
epithet for the sun; in Persian <-=. khur also means 'the east'.
[khiirshna ))Hyyo s. Z. 2, 7. food. See khorashna.]
khush -\})*i adj. 4, 6. good, sweet, delicious, excellent, pleasant;
see basim. Pers. (j*^*-.
[khushk <)~>uy adj. Z. 32, 4. dry. Pers. dL&A.J
khu
yo, la y . i, la -J*)?, le ^V, lo, 16 )>
149
[khushnM 3)yi$)*> adj. Z. 19, 1. pleased, happy, content. Pers.

t)um& and >>i* < S .]
[fcftwsrao ^>JiJ^j s, Z. 5, 8. a father-in-law. Z. !g)>at*ip> Pers.

kw^ and SwMhCk.]
[fc/iwsitofc ^)î3|^> p. part. Z. 30, 3. asked, wished, desired; (here

used for) pleased, satisfied; pleasant. In D. H. it is ^ôja^w; comp. q>&y*
B. 59. 1. Pers. JCU^-i. and x!ji..]
khydr J-iq-w s. 4, 1. a cucumber, a citron. Pers. Xks*.
l>
lakd -uy
s. 2. 2. a country, region, land-boundary, or frontier
of a state. Pers. KJf.
[The word is Semitic, comp. Chald. Ni?"l^']
[lukhdr iuyb adv. I. 33, 1. 4. 12. 34. 2. 10. 11. 12. etc. back,
again, afterwards; see rakhdr. Chald. Tins'? ]
lamkd -^v s- 5> 2. a mare. [Should be read ramkd; Chald. ^T-]
lap $ s. 7, 3. Z. 8, 3. a lip. Pers. ^J.
Id -)? adv. 18, 11. Z. 3, 2. 5, 1. 7. 13, 10. 16, 10. 18, 3. 4. etc.
1. 41, 7. not, no; a negative particle. Arab. if. [Chald. vb, Heb. *<6.
Syr. jfj
WW _*>*)>' adj. 18, 5. Z. 9, 13. 13, 2. 10. 23, 9. 41, 3. high, ex
alted; also a particle used before nouns, and especially before the verb,
signifying 'up and off'. [Chald. t6ybr]
Idmd -ug>y s. 3, 6. bread. [Should be read lakhmd; Chald. HVTp.>
Syr. ]*L.-]
Mid -nyf& s. 19, 7. Z. 42, 6.27. the night. Arabic JjJ.
[Chald.
&!&.> Syr. fcl.]

loband -)$ s. 21, 9. milk. Arab. J^l). [comp. Heb. J?"? 'while'.]
Z6e ^j))* adv. 19. 1. Z. 38, 2. not, non est, non-existent. Arab.
9. [Chald. n^, Syr. ;^.]
150
In y, ma , madam, madma j*$

lokd -u^y s. 6, 1. a fowl, a partridge, [comp. Chald. NTfp 'a
partridge'.]
m j$
[maam praep. I. 31, 1. 32, 4. 40, 2. on, upon; with the verb
))$>f I. 33, 4. 35, 8. 40, 5. 'he appeared'; see madam.]
mad s$ s. 12, 4. 21, 1. 2. a quarter of a derham or miskal; a
small coin. [Heb. "TO 'a measure'.]
[mad, mat pf p. part. Z. 2, 5. 16, 6. 10. 11. 17, 1. etc. 27, 7.
30, 10. come, arrived, reached; happened, occurred; see matvu.]
madam /*f a) prep. 10, 2. 18, 5. up, over; upon, on; in, into;
with; by; at; forthwith. 6) s. summit, top. 1 think this word should be
pronounced mdm; Chald. D])0, Arab. i/. [See maam and mdm. I doubt
the correctness of this derivation ; D^n means in the Chaldee 'from', and
not 'up, over'. It is therefore advisable to keep the traditional pronun
ciation madam, until a satisfactory etymology be found.]
madet c}-*-" s. 11, 3. an order; correspondence; a proclamation.
The meaning here given, is according to J. D. and E. D. and is suitable
to the classification of the chapter. D. J. lakes it as *xiL& j |*Jj' dy
tX-&L> jjl&oiljrs. 'the nib of a pen, or a weaver's carding-comb*, but on
what authority is not mentioned. In Arabic it means 'a penful of ink',
which can also be adopted here according to the classification.
madind -MfcO^ s. 2, 4. a large fortified city. Arab. xajJoo .
madmamUnastan j)ôiij^\if v. pres. 1"' sing, madmam&nem 13, 2.
3d sing, madmamtiried , madmamdncd 13, 2. Z. 26, 5. to dread, to fear;
(to wish, desire, ask.) Originally this word was translated in all MSS. by
))^J3ji.tt sahastan, which signifies 'to fear, to dread'; but in Burhan-i
qati', shdistan is used, instead of sahastan, therefore the latter meanings
are inserted here in parentheses, to show they are not original and correct,
but must have crept into some other glossaries by mistake. [The proper
meaning of this verb, which is of frequent occurrence, is difficult to ascer
tain. In the Pahlavi translation of the Avesta, it corresponds to the Zand
madm j>J$ , mado y} mad, mag 4^, magh o^"
151
sadayciti (Vend. 18, 19.), and is explained by the Parsi Desturs as 'to wish,
to desire'. But as this cannot be proved to be the meaning either of
sad, or of jj^Jij^Vj^" itself, as appears from other passages, (B. 3, 5. 6. 7.
74, 15.) we cannot be certain about it. Saday means literally 'to make
fall, to cause to happen' (comp. Latin cado, actido), then 'to happen,
occur' (see Yasht 22, 7. 8.). As to its derivation I have traced it in my
pamphlet 'Ueber die Pehlewisprache und den Bundehesch' (Gottingen 1854)
pag. 14, toChald. NOT = Hebr. 113*1 participle Ntp/TC- I still adhere to
this derivation ; but I am doubtful as regards the form. I am now inclined
to take madam CTO as a verbal root of the same meaning as NOT,
which was probably used in some vulgar Assyrian dialect. The meaning
'to ponder about, to think, to intend' suits frequently the context of pas
sages (comp. Bund. 3, 57.)]
madman ))*>$ s. pi. 10, 1. particles, conjunctions, interjections;
see asiian.
madonad $))) s. 1,3. Z. 34, 4. heaven, paradise, the invisible
world; anything invisible on account of its purity, as angels, etc. The
word is a misreading for min&t $)$. Z. >jj)jjg, Pers. ^wU*. [This
is the general opinion; but I doubt the correctness of it, as it is explained
in the Glossary by (>))) itself. I propose reading it minvat, which I
trace to a supposed old Persian word" mainivat of the same sense and
meaning as the Zand mainyu.]
maedan )y&3- s. 21, 11. an open field, an extensive plain, a race
course, or ground, or any place for exercising, or walking; a field of
battle. Pers. ^ttXjy
[maeshi Ajf^jnyt^ s. Z. 11, 1. urine. Z. )jiG4-^(}.u ,
Pers. jjyo.]
magar )S. conj. 19, 8. but, unless; except; only; perhaps, by

chance. Pers. Jtc.
magarta -^>}5 s. 11, 3. an epistle, a letter, a book; an order.
[Should be read magaltdf Chald. NFtop, Syr. -j,^^J
[magas ^j^ s. Z. 25, 7. a fly. Pers. (jJoo, Z. iH}<y*>i, Sans.
makshikd.]
[magh a s. Z. 25, 7. stones for sitting on during the ceremony
of purification. Z. ii]*i; see Z. 65, 10. 108,22.]
152
mngo. magd y, man -u, mak ^
magoe $y s. 9. 5. a great man; a religious person; a wise man,

a mobad; Z. magava _uiiQgiig; (very likely, 'a scholar, a graduate',
as is clear from the passage in Vend. 4, 47. W. 4ilQ&uG -u(5jjj(j
magopat KptofG s. 9, 6. [Z. 44, 3. pi. magopatdn yo^y^\. 41, 2]

a mobad; a wise man, a learned man; also a title of an order of priest
hood. Pers. Aj~o. [Sass. Insc. ">Q-2> magupat, see Flandin Voy.
en Perse vol. 4. pi. 181. 1. 33. and pi. 190. 1. 28. 29. 30. of eastern
inscription. The original, form was no doubt, magupaiti i. e. chief of
the Magi. The word does not occur in the Zend-avesta.]
magoshyd -jy-jQjj^" s. 9, 6. a learned man; also the first order of
the priesthood. [Chald. tfUD pi. emphat. KJBâ? 'a Magian priest'; Old
Pers. magush. In the Assyrian translation of the Bisutun inscription I lin.
25. the name is written magushu.]
[mahcst, mahcstu )s*X>u I. 31, 2. 35, 10. a Mazdayasnian, a
Zoroastrian. This is the Huzvaresh rendering of the Zand mazdaya&na,
of which it is probably only a corrupt pronunciation.]
[mahttonashna IVO))^-"-^" 5- Z. 27, 6. killing, slaughter, wounding.]
[mahitonashni -J^jKi)!^-"-^ s- Z. 36, 8. wounding, killing.]
[mahitonatan )?>))$)* v. Z. 36, 5. pres. 1" sing, mahitonam
OlÔ"^" z- 34' 6- 3<I sinS- mafiitu?ied *))#)*>. ^JM^^ Z. 7, 11. 12.
36, 3. p. part, mahitonad <<>))<$) Z. 30,9. to strike, to injure, to kill;
see mditonatan. Chald. fllTHO from MTO-]
mahonddast q>xau)y* s. 15, 8. an invocation in prayer, an offer
ing, or sacrificial invocation.
[mahrigdn )yîi)u^, )yo^)u s. pi. Z. 1, 2. 2, 1. words, phrases.]
[mat $a s. Z. 25, 6. wine; see md&. Pers. ^.J
i* v. 16, 11, see makdrilnatan. Arab. J^xiw
from JlS. [I doubt the correctness of this identification, as the reading
is not certain, but interchanges with mahdrunatan.}
mak a^, mal 7, maman %
153
makdrunatan ))^\ys*v. 16, 12. [opt. 3d pi. makdrfciycn ujjjji^

Z. 22, 1. p. part, makderunt q>)y^ \. 39, 1.] to accept, choose; to own,
grant, confess. [Corresponding words of the same meaning are hardly to
be found in the Semitic languages. One may, perhaps, compare the
Assyrian verb "TO 'to receive', chiefly used when the receiving of tribute
is spoken of; see the passages in Norris, Assyrian Dictionary I. pag. 94.
297.]
[makdartinashna )y^)yii^ s. Z. 31, 7. acceptance.]
maldhi *&)? s. 12, 5. salt. Arab. lie. [Chald. rbo, Syr. Uio.]
malek y$ s. 6, 3. a locust, a grasshopper. Pers. ^JLo.
malkd -*>$ s. 8, 10. Z. 18, 10. I. 33, 1. a king, a ruler; [pi.
malkadn )f{yy^ I. 33, 1. kings.] Syr. \Lu,. Arab. viUi. [Chald.
fcOÔ. In the Sassanian inscriptions )\1K) malkd, }\1K) pH|#C]
malk&td -uy^y s. 9, 2. a princess, a lady of the highest rank,
the wife of a king. [Chald. NTpfy?.]
malktitd -uy)y s. 8, 9. a king, a ruler, an emperor. Syr.
] la Z\^ u is said in the Burhan-i qSti'r that this word means 'emperor'
and not 'king'. I do not see any difference between this word and the
last, either in spelling, or pronunciation, but one is applied to a male
monarch, and the other* to his wife, or to a female sovereign. [Comp.
Chald. rvofyg 'kingdom, royalty'.]
maman, meman ^ pron. and adv. 10, 3. = Pers. x&. which?
what? why? because; for what reason? 17,4. what regards, t)*H)d)) iV
as far as regards (the word for) writing; [Z. 1, 3. which, of what kind;
3, 7. which is, as regards; 13, 8. because, for; 35, 8. which, why; 36, 3.
ff M4J for what reason, why; 37, 9. ^J>)tfW ffi -uj^ \\$ in every
thing which is tandvandr; I. 34, 10. 11. whatever. In the Pahlavi trans
lations of the Zand-avesta it is generally the equivalent of ^C zi which
is explained in Z. 30, 1. by ^yîu^) fif 'showing what, why', i. e.
an interrogative or causative word or particle. It occurs also in the Sas
sanian inscriptions, in the form rtf) maman, see Flan din, Voy. en
Perse, vol. IV pi. 181. 1. 7. and pi. 190. I. 6. 16. 17. 23. of the eastern
20
154
man fi, mar j
inscription. As to its origin, it is composed of two interrogative pronouns

ma and man. The nearest approach to it is by the Assyrian indefinite
pronouns mimma 'whatsoever', and manma 'whosoever' (cf. the Assyrian
translation of the Bisutun inscription 1 lin. 21. where it translates the Per
sian kaschiy = kaschit in Zand and Sans.). According to Oppert's state
ment in Exped. en Mes. II. pag. 190 even the form mamman occurs in
the Assyrian tablets of Sardanapal with the same meaning.]
[man prep. Z, 6, 5. 6. I. 31, 1. 2. etc. from; see min.\
[manach & I. 35, 11. = 'from' -J- < 'also'.]
manashyd j^j^^* s. 9, 6. a priestly title, a religious man, a Magian
priest. [This is either a misreading for jy^ju^". or another pronuncia
tion of it; in this case it is to be pronounced moshyd, but not manashyd.
The word magoshayd 'the Magi', is written in various ways; so in
the Din-kart VII. pag. 4. -u\)Qy y*)5yo 'the language of the Magi'
(i. e. Pahlavi), Dadest5n-i-dini II. pag. 105 of my MS. -XJ*|1)0 )]
mand -ufi adj. 2, 6. wide, spacious (as a mansion of a king, or a
road), anything worthy of a king or great man; large, immense (parti
cularly a royal treasury.) Pers. Li, [The word appears to be Semitic]
mand&m, mendum fy s. 12, 4. Z. 3, 2. 33, 1. 3. I. 41, 7. things,
goods. [Chald. DJHO, DjriJD 'some thing, anything'.]
manicha y^* pron. 18, 1. to me too, of me too ; mani + cha.
manitonatan M^M^JjT v. 17, 7. to reckon, or repeat (as a prayer,
etc.); to count, to keep in mind. Paz. hjA^fjig. [Chald. pn'Jp from WO-]
marboyd -j^ju^ s. 4, 1. a melon, the musk-melon, cucumis mdo.
[Should probably be read malbanyd, or malbunyd; Chald. NWISS^n.
Syr. IJaaisio, Gr. fajkonimav.]
mard ytj s. 8, 2. man. Z. -ju jjwjjifi ; Pers. o-jc ; Pers. cun. inscr.
martyd. From these examples it will be observed that ar and ash in
terchange in different languages ; but we find in Zand also -\<Qiilui in the
name Gayo-maratan , Pers. OyejjJf.
mardum )pJ-f s. 8, 2. Z. 6, 10. 9, 6. 15, 7. 25, 5. 36, 9. people;
mar 3^, mas ^)^ . J0., mash ~H}, mat q>f
1**5
a man; a polite civilized man; a rational being. Pers. |^v| pi. marduman, mariumdn \f^S^ 8' h 8- 9' 4 Z< 33' 4" 7' !' 41' 5* men>
mankind.
[mare/t a)^" s. Z. 26, 5. measure , number , calculation. Pers. s~* .]
[mare JJ s. I. 32, 9. robber.J
[maruchinam -f^fiy-f Z. 34, 3. opt. 1" sing, of maruchinatan, v.
to destroy, kill. Z. >*#'" * I
[maruchinashna )0)<2rV s- z- 25> 8- crusninS> destruction, killing.]
mas <Qf adj. 8, 10. Z. 6, 11. 7, 1. 15, 6. great, elder, larger. Z.
Ciifi, Sans, mahat, Pers. &*; [pi. masarc y^.f I. 41, 3. nobles,
elders.]
masdtor ))tfy&$ 21, 8. see dddmas.
mashkdr Jji^-jy.f s. 10, 7. the sheath of a sword or knife, a slip,
a cover. In D. J. and J. D. also a dagger, a poignard. | It is the Persian
equivalent of masnd, but its derivation is uncertain.]
mashmashyd -O-^j^j-f s. 3, 9. a cherry, a currant, a small
plum. Arab. j&5 , ,; .*
mashrHnatan ^^jpjy^, pres. 1st sing, mashruncm jj)p^,
3d sing. mashrQned ^)jy-^-f v. 14, 8. to gather, to collect; to select,
choose.
mashyd -XJ-^-f s. 5, 7. clarified butter, ghi, butter; fat, grease;
oil. [It is probably to be read mashkhd or mishkhd. Chald. NHÔ.]
masnd -*>)J3<f s. 10, 7. see mashkdr.
[mastarg A^x^ s. Z. 7, 2. 6. 7. 10. the skull. Z. )*jfkqM>JG,
Sans, mastaka.]
[mataku j^âdj. I. 34, 12. one who has come, arrived. Pers. siXxl.J
matd -? s. 2, 4. a village, a town, also pronounced modd by
some. Arab. LtXi, pi. JjI<U. [Chald. NDO, Syr. ^, Assyr. mat.]
156
mat qpf, mav ^", maz 3.

ma^r '"^^ s. 22 , 3. this word , with the Pazand hdtar, is found
only in D. E., in which it is translated by JoUuji i. e. a distance of

twelve thousand cubits; but this is doubtful, as in Arabic the word, ^ttV-<>
means 'a centre, a turning-point, a boundary; an orbit, a pivot; the centre
of the earth; a seat, or station1.
matrd -&?$ s. 1, 7. rain. Arab. *Jox . [Ghald. N*1t?0. Syr. f^.]
[Matun ))yf pr. n. Z. 19, 9. Mithra, the name of one of the Izads.
Should probably be read matru. Z. -w/ojfi.]
[matfvuj )K&f I. 32, 10. 11. 33, 1. 4. 9. 34, 6. 35, 8. pret 3. sing.
mat, matu )^f to come, arrive. As to its derivation, it is difficult to '
say whether we have to trace it to a Semitic or to an Iranian root. In
the former case the Chaldee Nisp 'to come, arrive', in the latter, the
Persian ,jtXx! would suggest itself. As )) in j)^.f (it is also written )
alone) is only an addition to the inflected verb mat, and by no means
to be pronounced un, as in the case of the termination )) of those verbs
which come from a Semitic source, we are rather inclined to lake it as
a shortening of ,jJoc! 'to come'. The ^ is then to be taken as the
characteristic of the 3d pers. sg. pret. On suffix vu, see Z. P. G. pag. XXVI.]
mavan ) pron. and adv. 18, 5. that one who, who, which ; when,
then; [see mun.\
[mayud $>)$$ s. Z. 25, 3. cohabitation. Z. J*uJu*$ , see Z. 109, 6.]
[mazadtar 3q>AJ adj. Z. 38, 2. more remunerative, more pro
fitable ; comparative of mazd.]
[mazd $J s. Z. 25, 6. 40, 1. reward, remuneration, salary; see
mozd. Z. -ufteis^c, Pers. oyx. It is already found on the coins of
Abd-Zohar, the satrap of Cilicia (about the 4th century B. C). The le
gend on them is T^n 1NTIT 12J? bv HtO i. e. wages (to be paid) by
Abd-Zohar of Cilicia (to his soldiers). See Due de Luynes 'Essai sur la
numismatique des satrapies sous les rois Achaemenides , pagg. 26 30;
supplement a 1'Essai', planches III and IV.]
mazdd -JySf s. 6, 10. hair. [Should be read mazyd; Chald. NTO-]
maz 3.\ ma -u, mad ^V^* 5i^
157
tnazdobar \yj s. 9, 9. a hired labourer, a mercenary; see

mazd&r.
mazdonatan j^y3." v. 17, 2. to sell, to dispose of.
mazdur ju3^"s. 9, 9. a mercenary, a hired labourer. Pers. ^y>mazdyasni _^j)Ji^53^* s. 22, 6.|one who worships mazdd 'God',
a monotheist, an epithet of the Parsis. Z. -u^stjm^î mazda + yasna;
Paz. ^^>jjiûjfi; the latter is a corrupt pronunciation of the former.
[mazg *S$ s. Z. 7, 10. 12. 11, 6. the brain. Z. -*^<^fi , Pers.
mazind -uyj s. 14, 13. a balance, scales, weight, the scale of
a balance. Pers. ^|t*
mazottd _m))3^" 14, 13. see mazind.
md -uf adv. 18, 11. do not; the prohibitive adverb used with the
imperative. Pers. Lo. Z. and S. Tnd.
mdd $y s. 8,3. a mother; also mddar; the final ar is a suffix,
as brddar for brdd, mddar for mdd, pedar for pcd, etc. Z. /jj^sjujC
Sans, mdtri, Pers. t>L> and \jLo. It is a rule that the final ri in Sans
crit and g/{ in Zand, of the root, is always dropt in the nominative sin
gular, and the remaining vowel is lengthened; hence the abbreviated
forms above mentioned.
mddeh <)tfy- s. 8, 3. 22, la female, (opp. J>); when affixed to
a common noun, it denotes the female, as the English word she does
when prefixed. [Pers. sÛ .] .
mddigdn )y^$iii s. 22,5. history, tale, romance; apologue, nar
ration: comp. Arab. SjLe .
mddyan jîi*^" s. 5, 3. Z. 12, 3. a mare. Pers. ^b^lo.
mddydneh ^y^m^ s. 22, 5. see mddigdn.
mdc $* i. 4, 5. pi. mdehd uÔi*^ 4, 3. wine; see mai.
Pers.
is*mdh o*^ s- 1> 5- 19 7- Z. 19, 7. the moon; a month; the name
158
mMi -*0-f. mi -uf, man y*, men ^
of the 12 th day of every solar month.
In Pahlavi, as well as in Arabic
and other languages, there are different words for 'moon' and 'month';
but in Persian the word mdh is used for both. Z. pug Sans, mds, Pers.
(joLe and sl, Engl, moon and month.
m&her, mdhar i^j^y^ . J-^y^ adv. 19, 7. Z. 26, 10. to-morrow.
Syr. ô. [Chald. inp.]
mdW û*-u-f s- 3, 2. a fish. Pers. ^Lo.
mditonatan ))^)tÔ'u-' v- 16, 8. to kill, to strike.
[See mahito-
7iatan, which is the correct pronunciation.]

mdlman $?** adj. 18, 9. Z. 39, 9. full, laden, charged, complete.
ft
Arab. JLo ; man is a suffix. [Chald. "bo, Syr. flio.]

[mdm p$ Z. 2, 6. etc. see madam.]
mdmchid -j^s i*^ s. 7, 9. see cfti2cft.
[mdndk }*) adj. I. 35, 6. like, probable. Pers. Lie.
In the
passage quoted, it seems in connection with _uij 3 to signify 'like as

great', i. e. 'about as large as', 'comprising about'.]
[mdneshnu )y^y>yf s. I. 39, 5. remaining, dwelling; 40, 5. resident.]
mdndan y)y*C v. 16, 3. to remain; to reside, to live. [Pers. ^Jule.]
manman )Y*G s- 4, 5. a cup, a glass for wine, etc. [Chald. ]N*c,
Syr. ^.]
mdshyd -iy-^jjj^" s. 5, 7. see mashyd.
meh o-" acU- 8, 10. great; see mas. Pers. jo.
[memara $ pron. I. 34, 10. 11. which, what; see maman]
men prep. 20, 2. 3. 23, 7. Z. 2, 1. 12, 9. 13, 5. etc. from;
see min.
[mendum y s. Z. 3, 2. a thing; see manddm.]
[mcdyosdst $>x>ux>y<Q Z 35, 4. the sin of deceiving and cheating.
Z. j^mmiu4oJ ]
m&, mi 3^, mian )*<J>. man, m6 ^*, min, min y
159
mcsft -^j-3- s. 5, 4. a ram, a goat, a ewe. Z. -u-iûj-uG, Sans.

mesha, Pers. o****'
mid, miy?, m,y<2 -^j.f s. 2, 10. Z. 4, 3. 16, 5. 17, 4. 21, 8. 22. 9.
f. 40, 3. water, anything liquid; pi. midhd ÔO^" 2, 9. Arab. ltC)
Ghald. N'O- [Assyrian mie, Norris, Assyr. Diet. I. pag. 1.]
[midneh A)yyt . ^yty-G s. Z. 12, 9. 42, I. the middle; see mydneh
Pers. jljy>.]
mildiyfr*^ s- 12, 5. salt; see maldhi. [Should probably be read
milahi.]
min, mm, man prep. 18, 10. 20, 2. 3. 23, 7. Z. 2, 1. 6, 5. 6.
12, 9. 13, 5. etc. I. 31, 1. 2. etc. from, out of, of, by, than. Arab. ^ .
[Ghald. }0 ; Syr. ô; Sass. inscr. JO, see Wester. Bund. p. 83. 1. 2.4.]
[minashna }*ov>-* s- Z. 21, 9. see minashni and bundeh-minashna.]
[minashni -i^y^y^ s. Z. 13, 1. thought, mind; disposition; in the
phrase bundeh-minashni full-mindedness, contentment. Pers. ^.yjxi .]
[minavad 3)y I. 34, 12. a spirit; see madonad.]
m'no )y s. 1 1. 3. heaven; invisible; spirit. Pers. yjyc.
[minoe ifM-f s. Z. 2, 8. heaven; see madonad.]
[mitarg ^tf} s. Z. 21, 1. a gentle breeze; comp Lat. mitts, mit
in mithra.]
mivchd -AO^fJ-f s. pi. 3, 3. fruits. Pers. s^jyc.
[miyd -^j^" s. I. 40, 3. a liquid; see mid.]
[miydn fiy-G s- ' 41> * lhe ddle, centre. Pers. ^jL*.]
mizuk Ô-f s. 3, 4. [a lentil, peas, pulse. Pers. yS!<*j> and j ika .]
modar J*fi s. 9, 2. a seal. [Sans, mudrd.]
modd jtf s. 7, 5. 11, 4. [Z. 2, 5. 8, 9. 9, 3. 4. 6. 7.] words; the
contents of a letter, book, etc. Comp. Arab. ,-cJoc. [Should probably be
read manyd, or malyd; Chald. vho 'word' emphal. pi. t$o; the inter
160
m6, mo
change of ) and ) is common in Pahlavi, bolh being expressed by the same

letter 2 in the older Sassanian inscriptions. Prof. Spiegel reads mandd.,
and compares it with the Chaldee JH30 or NJTpn 'knowledge, intellect,
judgement'; but this is a different meaning from that of the Pahlavi word,
and the omission of the Pahlavi equivalent for y is left unexplained; if
this derivation were correct, we should expect to find the word written
mandvd and not mandd.]
modind -fis s. 2, 4. a town; see madind.
mot, s s. 6, 10. Z. 6, 6. 8. hair. Pers.
_ô.
mog, mug * s. 9, 5. a Magian priest. The Parsis read it moe.

[Pers. j**, Hebr. 3D in 3D 2"] Jerem. 39, 3. Armen. mogh. It is given
as the Pazand of 3y magoc, mag&i which is regarded as a proper Huzvaresh word ; but it is the same word, to which only the termination Hi
has been added ; comp. doshakh and doshakhui.]
mohar J*> s. 9, 2. a seal. Pers. ^.j, _
mond ->*) s. 1, 2. God. Syr. \^J,, [Should be read mora, or
maraud, Chald. JTD, emphat. NriD 'the lord'.]
montd -w^>|^' s. 9, 2. a princess, a lady of rank. [Should probably
be read marantd, 'the lady', having the appearance of an emphat. fern.
of no.]
mord ^3^" s. 3, 7. myrtle ; see murd. Pers. oô and 0.x .
mordan ))?) v. 17, 3. to die, to expire. Z. j/jfi, Sans, ran,
Pers. ^yo .
mored ^jJ^ s. 11, 3. an epistle, letter, a book; an order, or an
swer from a king.
morvan ))*ty see murveh.
[moshashna y^^fj^ s. Z. 25, 7. making water; -comp. Z. m&thra,
Sans, mutra 'urine'.]
[moshiddr Joi^jjy^' s. Z. 21, 7. an extinguisher.]
movad, mopat ?>) s. 9, 6. Pers. Jo~c. a mobed;. see magopat.
mo, mu, mA fi, myan y\$ . )fy, nab ij

[mozd **> s. Z. 30, 5. reward, remuneration; see mazd.
161
Pers.
[mudch ^^ adj. Z. 25, 5. injured, infirm. Pers. sju.]

[mudhrdydk ^jû^qS adj. I. 39, 5. 40, 5. Mudhrayan, or Egyp
tian ; see I. 39, note 2. Old Pers. Mudrdya Egypt.]
mug Sj* s. 3, 7. a palm tree. This word can be read also mang,
which means 'henbane, herb, grass1. Pers. iXi*.
mun \ pron. 24, 6. [Z. 2, 3. 4. 5, 7. etc. 14, 3. etc. who, which,
that; whatever; see mavan. Chald ]D, Jerus. dial. J1D! Syr. vaio, ,_io;
Ethiop. manu.]
[murd yjfi s. Z. 25, 2. myrtle; see mord.]
murveh, muruk flfi s. 5, 9. a bird, a winged animal. Pers. jwoj
pi. murvan, morvan 5, 8. birds. Pers. cy/> [Z. meregha. The form
muru which the plural murvan presupposes (if used in the singular it is
frequently written )y murvu) is probably only a mis-pronunciation for
murghu, in consequence of bad orthography, as they seem to have written
y^*, or )y, for y)' Otherwise the existence of gh in the modern
Persian murgh could not be accounted for, as the latter language does not
show more primitive forms than the more ancient Pahlavi.]
[mushtmasd -u>x>^<^^^ s. Z. 10, 4. a handful. Z. 4J3-uG~^J<j>fc- i
[mutrasht ÔoVi^ s- z> 25> 6< urine. Z. C$/3fi , Sans, m&tra.]
[myd ^y s. Z. 16, 5. 21, 8. 22, 9. see mid.]
[mydn )yb-$ s. Z. 8, 2. middle, centre. Pers. (jL*f .]
[mj/awaijri jQyyyt s. Z. 2, 2. the middle state; the comparative
degree. Pers. ^^L** from *jL*x.]
[mydnch t))f{yG 1))fJ1-^ s- Z. 42, 3. 43, 3. the middle, centre;
see midneh.
Pers. jLax.]
:^s
n |
nabr&natan ))^>)y\) v. 17, 4. to pass, to pass by; to proceed; to die.
162
nadu y), nui" .i), naf jj , nag 4) . 5), nahu pj(
It is also used in a causal sense. [Its Pazand is jj^))^) viturtanu, vadardan q. v. As there does not exist in any Semitic language a root nabar or nabal conveying these meanings, we are justified in supposing that
it has been misread. I read obrHntan, taking ) as the representative of
the Semitic JJ. as in other instances, e. g. sj vad = iy, J) ol = bv
Thus we obtain the root lay, Assyr. abar 'to pass, to cross', and in Hebr.
sometimes 'to perish'1, which suits very well.]
nadilk ^y) adj. 19, 3. good, excellent, praiseworthy. I think this
word should be pronounced nayok, Pers. *iL*i; as ayok, Pers. jI;
jayok, Pers. L. and &&. [See nyok. I doubt if it is identical with
<i^*j, as it is registerd in the Glossary as the Semitic equivalent of the
latter; but I cannot find a similar Semitic word which conveys the same
meaning.]
nat A) s. 3, 7. a reed, cane, or pen for writing; a flute, pipe, or
anything hollow, as a bamboo, etc. Pers.
1,
nac A) adv. 18, 11. no, not. Pers. ^m

[nafshman U?fj6)) Prn. Z. 32, 2. see napshman.]
[nagds -(j-u^ s. Z. 8, 7. see nakds.]
[nagirashna yiy?A) s. Z. 33, 7. observation, inspection; guardian
ship; see nakiri&hn.
Pers. tjT&.]
[nagirashntk ^y^)i^) adj. Z. 33, 1. 2. observant; intentional,

wilful.]
[nagirideh ^^J^^j p. part. Z. 9, 4. observed ; guarded ; prepared.
Pers. sJjJij.]
naglid -fî) s. 1, 7. fire, see niird. [It cannot be taken as a
misreading for niryd, although one might be tempted to do so by its
being put together with nUrd. The Hebr. and Chald. î to which it
might be traced, if the reading niryd were correct, means 'a lantern',
and is certainly no equivalent for the Pazand dtdsh = Pers. yijf 'fire'.
Corresponding Semitic words cannot be found.]
[nahuftan, to hide, conceal ; prat. 3d sing, nahuft ^yo) Z. 23, 7.
nahu Ml), naka, nak 4), nakhu, nakhv yu)
163
he hid, concealed; past part, nahufteh }?>))*>) Z. 35, 1. concealed, se

cret. Pers. xxigj.]
>
nahum Q*i) num. 6, 4. Z. 1, 9. Pers. *>,

nahumdz tf-Gyo) s. 15, 8. prayers, adoration, worship, devotion;
ministry, service. Pers. )Ui. Very likely nahumaz is a Pazand form
fur nemdz as bahod for W</, shahed for shded, etc. ; an aditional A being
often found in the Pazand form. In Persian )U-$J nahmdz signifies
'great, large, immense, an immeasurable and wonderful thing; difficult,
serious affairs; all, altogether.
[nakad -Sa) adj. Z. 2, 6. 7. 5, 4. 26, 1. 39, 6. 12. pi. nakdan y^y
Z. 31, 5. female, feminine; see vakad. Comp. Hebr. i"Dj5i Syr. \ni.]
[nakadi -^j^j s. Z. 2, 1. the feminine gender.]
nakand 5)4) s. 21, 9. this is apparently a misreading for nakatig.
nakandan y)y v. 14, 3. pres. 1" sing, nakanem u)y 14, 4.
3d sing, nakaned C^JB) 14, 3. to sew, to quilt. Pers. (jtLJCi,
nakang J)4) s. 6, 1. a hen, a domestic fowl; a kind of quail; a
vulture. Pers. & and tjJfS.
nakasyd -Xj-J^J s. 12, 2. [wealth, riches. Chald. D23. Syr. jb.iJ.J
?iaA-s 0-u^ s. 7, 2. Z. 8, 7. a sight, look, observation. Pers. slCj .
[nakdar J$4,) s. 7, 2. This is probably miswritten for J*}) nakir
'a look, a glance'.]
nakhost ^*>y>) adj. 20, 5. 22, 1. (he first; see nukhustu. Pers.
' .'
. ' .'
iisx**jau and ^wytwujtvj.
nakhud <?y*\ s. 3, 4. a vetch, pulse. Pers. Jysaj.

nakhvdr Juyt] s. 21, 8. fasting; breakfast. Pers. sbeb and y_gj.
[nofctrtsAn j*o).i) s. I. 33, 12. see nagirathna.]
[nakizand 5)0^) I. 31, 1. 35, 10. It can be only taken as a 3d pers.
plur. pres. of a verb nagikhtan which is no longer extant in modern Per
164
nak y, nam ), nap gjj , nar 3), nas X>)
sian. It is explained by 'they receive', which suits the sense well.

31, 1. )fi is to be read instead of ^*, 'that they may receive'.]
In F.
naksar JiJ*) s. 7, 2. see nakdar.

naksdnatan ))?>))03' v 17, "3. naksHntvu 3d sg. pret. I. 41, 3. to
kill, destroy, or take life; to beat.
Chald. pD?2 from D?J-]
namak <)) s. 12, 5. salt. Pers. d+j.

nomas ^y^| s. 15,8. prayer, adoration, worship, devotion; ministry
service. Pers. }Ui.
[namud ^^) v. pret. 3d sing. Z. 27, 1. he showed, pres. 3d sing.
namdcd ^5^-f) Z. 35, 4. he shows. Pers. ^j+3.]
[napartun ))?)&) s. I. 39,6. war, fight. Pers. i>j,- oô, i>b.]
napeshtan, nipishtan H^)OS)) v- 17 4- 5* l0 write- Pers. (jjc&xj .
^jui^j, and ,jXioy. [pres. 1st sing, nipishtam ÔOfiJ) z- 44> 2
1 wrote; 3d sing, nipisht ^)0Jt ' 34, 9. he wrote; p. part, nipishtak
4tf)0H I. 40, 3. written. Old Pers. nipish 'to engrave'.]
[napik &&) s. I. 31, 1. 33, 2. 34, 5. a writing, a book. Pers. ^^
(5*3, and ^yi.]
{napikinUan , v. 3d sg. pret. napikinitvu ))$})>*>&) I. 32, 5. to
cause to write, to have a copy made.]
napshman, nafshman f^g)) pron. 8, 6. Z. 32, 2. self, one's self.
Arab. (jju -+- suff. man. [In the Sassanian inscriptions rt^Q-t napsh
man, Flandih Voy. en Perse vol. IV pi. 190, tin. 11 of the Nakshi-Rajab
inscription; Pai-Kuli inscript., III. 14. 3. in Thomas 'Early Sassanian inscrip
tions' pag. 43. Hebr. and Chald. tfEO. Syr. âj; Assyr. napshdt plur.
'lives', generally in the phrase : ana shuzub napshdti-shunu 'in order lo
save their lives'; see Norris Assyr. Diet. I. pag. 303.]
nar J) adj. and s. 8, 3. male; a man. Z. /.uj , Sans, nara, Pers. .J.
[narm $) adj. Z. 22, 5. 23, 4. smooth, fine. Pers. *jj.]
[nasdman uwJS) s. Z. 4, 9. 5, 7. 9. 14, 5. a woman; see fieshman.]
nas M), nash -iQ)
165
nasbahonatan )\^y*ix>) v. 15, 3. pres. losing, nasbahonem 15,4.

3d sing, nasbahoned 15, 3. to mix; to knead: to create, to form into
shape. [No corresponding
be correct, it would be a
proach to it is the Chald.
impress; immerse', j."G*a
Semitic verbs are to be found. If the writing

quadriliteral, or a Nifal form. The nearest ap
y?^ 'to immerse'; comp. the cognate P2t? 'to
'coined money', nj"3tt 'a ring*.]
. nasdaman )_) 15, 7. see namdz.

nashidmun )$-qj) 15, 8. see nahumdz.
nasjionatan y^yiib) v. 14, 9. pres. 1"* sing. naSihonim 14, 10.
3d sing. nas,honcd 14, 9. [p. part, nasjionad ^)r*>-*>) Z. 22, 9.] to twist,
bend, distort, involve, wreath, or coil; in the Burhan-i-qali' it is translated
^jX&xj, 'to cook', but that is decidedly wrong, the author having, by
mistake, written (j-*^3^ for ^jJisaju 'to twist', which latter signification is
applicable to this word in many places throughout the Pahlavi literature.
nasim *>.) s. 15, 7. prayer; see namdz. Some read it also nusdam.
nasing iyM) adj. and adv. 18, 10. hidden, occult, concealed;
secretly.
nask ^43) s. 23, 6. pi. nask,hd -*(y^) 22, 8. book, scripture; a
title given to the 21 books of the Zand-Avesta, corresponding with the
21 words of the ahunvar prayer commonly called Yathd ahu-vairyo.
The word nask occurs once in the Homa-yasht, Yasna 9, 22. West.
4o>3tM-B'u'V?$x*>] > Pahlavi -^^^yfp 0J) )**) 'studying theNosks';
in Arabic, we find the words ^-**J nuskh, *ja**j nuskheh and i3**j nask.
[According to the VIIth vol. of the Dinkart pag. 273. 74 the twenty-one
Nosks are divided, in conformity with the three stanzas of the Yathdahii-vairyo prayer, into three sections: A) gdsdnik nytsajfj containing
the following seven, which are composed in stanzas (gdsdn): i) Yashtnirang iyi) ÔO4? 2) SetM-yasht )^^ ^lî a) Si'itkar J^fO >
4) Varisht-mdnsar )*>)*> ^-\jV> 5) Baghoddtt ÔOMM' 6) â~
dokht )$y)$y* ; 7) Safand Sjgjj. B) Yasht-mdnsarik i))x>y }c>Oa
containing the following seven: 8) Ddmddt JÔO-0' 9) Nddari$y)\
166
nas Si), nav )) . gjj , naz 3), nad tfy)
10) Pdji a^gj;
11) Ratoshtditi ^&*}OH"*
12) Barash -J{\\
13) Kashkisrib (ipJOÂÂ ; 14) Vishtdsp-sdst j^-^jJ )&**(Q01

C) 7>f^//i -i>^X3 which contained laws and instructions of various kinds
The following seven are enumerated in this class: 15) Nikdtum )^yi)) ;
16) Dobdrtt, DobdsarCijat ^(oyiiuiy, rg^Yttiu; 17) Huspdram Q-u^yv ;
18) Sakdtum )tfy}*> ', 19) Vik-shcdd-ddt (Vendidad) ÔOÔGO-*^'
20) Chitrasht ^y{y^&\ 21) Bagdn-yast y>6 Y*5\* " is' noweveri
distinctly stated that this division is not to be taken in a strict sense, as
each of the Nosks contained pieces belonging to all three classes. As re
gards the order, Sutkar (as the name is always written in the Dinkarl)
is mentioned in another list as the first, and the Bagdnyast as the last.
The word nask is doubtless of foreign origin. It is found in the Assyrian
nusku, which cannot mean 'unction', as the Assyriologists explain it, but
something connected with writing; see Z. pagg. XXIX. XXX.]
[nasi *&) Z. 44, 3. family, race, lineage.
Arab. JwLi.]
nasobdr J-l)Ot s> 21 8. see nakhvdr.

navad *)) . >5ji num. 20, 9. Z. 5, 10. ninety, 90.
navedan J)024)J s. pi. 11, 3. good news.
Pers. o'^> .
Pers. Joy.
[navikinam )>}*)) v. 1"' sing. Z. 22, 11.
I invite, invoke.
Z.
3GjOJJi)G)0-u>>-)): see wev''-]

nazdast , nazcst yx>s~>) 20, 5. 22, 1. adj. first; also sometimes,
'pure, clean'. [Z. nazdishta 'nearest'.]
ndddn y&) adj. 1, 4. splendid, luminous, bright, light, illuminated;
illustrious, celebrated. This word, as well as baydn, is explained differently
in different MSS. In J. D. it is **L^ ^lye 'the paradisiacal air or
breath'; E. D. has Ijo 'come'; and D. J. has ^j-^^ 'splendid'; the last is
the most suitable here, according to the classification. [The word is evi
dently the Assyrian nddu, nahadu, which is a frequent epithet of kings,
and is translated by 'augustus' ; see O p p e r t , Exp. en Mes. II. pag. 260, 303.]
nddur \^y>) s. 22, 9. the name of the 5th Nosk , corresponding to
the Zand word ratush in the Yathd ahU vairyo prayer. [In the Dinkart
nA -U), nam pj, n;\n yo) , neg 4f
167
it is also the 5th ; but in the Din-i-vajarkart and the RivSyets, it is the 6 th
in number, corresponding to the word ashdd. It is said to have contained
35 chapters. Its contents were, according to the statements of the Din-ivajarkart and the Rivdyets, astronomical ; it treated of dkhtar and apdkhtar, i. e. zodiacal and non- zodiacal stars, of the good and bad influences
of the stars, and of the course of the stars in the zodiac. It was translated
into Arabic under the name of BUtdl, and into Persian under that of
Kapdmajdn, names which are difficult to explain. In the Dinkart its con
tents are not stated ; but there it is said that 'no zand, i. e. Pahlavi trans
lation, was joined to it, and thai the Avesta of it was only used by the
Desturs for leaching and divine service' ; ') (pag. 278 of my MS.).]
[ndirik
Sans, ndri.]
j3i)| s. Z. 12, 6. a woman, a female. Z. -u^j/jju),
[ndkhiin )YfJ>) s. Z. 10, 5. a finger-nail. Pers. ,jjb, Sans, nakha.]

[namcheshtik ft^tf^gj**) s. 24, 6. fame, renown. Z. {*>&*) +
ndmch $fy s. 11, 3. a letter; a book; see mored. Pers. xxb.

[namik jig) adj. Z. 26, 2. renowned, famous, celebrated.
Pers.
[ndmtnitan v. pret. 3 d sing, ndminit )&}VY) I. 35, 5. he called,

named. Pers. ,jcX**b.]
nan y) s. 3, 6. bread. Pers. ^b.
[ndveh *yrj s. Z. 10, 8. the navel. Z. jyjii^J, Pers. ob.]
ndyudd ~H})tf) s. 3, 1. a canal, an aqueduct. Pers. ^fo.b.
[negarddr iuqcjy s. Z. 18, 2. view, opinion.
The phrase /*
yx>u YuôJ^) meâns liter, 'he is in view' i. e. to be viewed, to be

thought of. From the Pers. ^JjJo 'to consider, to look at'.]
ncgdh *{yy s. 7, 2. a look, a sight, a glance, a vision. Pers. xXj.
[It may be read nikds, Z. d-kas 'to look at, perceive'.]
1} -ofjn*" ne) wocm^v ** -** *" iv * 5i- w>

tfCmffH1 lÔO-O IWO- lW4?cr WHW^Jia M*WO w
168
neha ajyj, nem ^, nesh -^jj . -J{î), niad tf){J)
nehddan ))^>-^y) v. 17, 1. to put, to place. Pers. ^Lgj. [Z.

ni-dhd 'to put'.]
[nehddum Gty'^y) s. Z. 6, 12. the name of the 15 th Nosk; see
niddum.]
[neiiSn )UOl a(^J- ^. 8, 9. hidden, secret; see nahan.]
[nehdnik ^)>W) adj. Z. 31, 2. secret, hidden. Pers. ^Lgj.]
[nchdzagi ô^gX)*) s- Z. 38, 4. prayer, supplication. -(X))OM -Jtor*'
'the time of supplication'. It is better pronounced niydzagi; comp. Pers.
nek t)i) adj. 19, 3. good. Pers. dLu .

nemdz fyf\ s. 15, 7. prayers, worship, devotion, a bow. Z. o*3'uG)'
Sans, nomas, Pers. sLj.
[iiemuddri ^jJj^j^j s. I. 35, 5. exhibition, representation; a guide.
Pers. ^liJ^J.]
[Ncsdlc, Nisdk <)->(j>) pr. n. Z. 6, 3. Nis5, NisSpur. Z. nisdya.]
neshastan ))y>&jQ) v. 15, 12. to sit down, to resume a seat, to
place one's self. Pers. ^jXwuuiJ.
neshman j^-Jfj-3) s. 8, 3. a woman, a wife. Arab. pi. *U*3, msd
+ man suffix. This word can also be read nasdman, which seems more
correct.
[Ghald. pi. pM. Syr. pi. ^11]
neveh, navik a)) s. 15,8. convocation; an invocation in prayer, a

sacrificial offering. Z. nivaedhya.
[nezand $\J\ part. Z. 40, 11. born at home; see Z. 74, note 2.
z. cwfcjj}.]
nezeh ^) s. 10, 7. a javelin, a short spear, a dart.
[Pers. *ii.y*3
and *V*>.]
niddum, nehddum ^>OJ OV^tyj s- 23> 2- z- 6> 12- tne name
of tbe 15th Nosk, corresponding to the Zand word khshathremchdi in
the Yathd ahu vairyo prayer. [The name is differently written. In the
Rivayels and the Uin-i-vajarkart, it is niydram, in the Dinkart nikdtum
nid cjj , nim u) , nip )J , ni 3)
169
^"l^yiij. It is said to have consisted of 54 chapters. In the Din-i-vajarkart its contents are stated as follows: a) on the possession of property;
6) on export (trade); c) on contracts and promises; d) on measures and
all that has been ordained as lawful by Ormazd; <) on salvation from hell;
f) on the worship and praise of God ; g) what line of conduct one should
keep to; h) on what is in the mind of man and all that is in his body.
The quotation in Z. 6, 12. refers to the last section, in which the parts
of the body appear to have been mentioned.]
nidan ))&}) v. 16, 7. This word is a translation, or synonyme, of
izrdnatan, which is generally translated by (jtX**ii', and in D. E. by
(jJ-i; see izrdnatan. As I cannot find any Persian word nidan, I am
of opinion that it is a misreading for vidan &&?.) > which signifies s^l*
\jZ**s> s"-^ j o^jf 'to seek for a help or remedy'.
nim u) s. and adj. 21, 2. 22, 5. half. Z. -uu}Jt{, Pers. *a3,
[nimd -*uj s. and adj. Z. 42, 4. 5. half; see nim.]
nim-dindr Jttfau) s. 21, 2. half a dinar or ducat (in money);
also a weight of a drachm and a half.
[nimeh, nimek w) s- z- 9, 13. 21, 6. 39, 8. a half, a portion,
part; direction. Z. -uqû) in the phrases vispc naemam and dtaretarai-naemdd ; Pers. &+*J.]
[nipishl ÔO&I) a) s- ' 32 7> 10- a wrilmg; see nipist. Pers.
oukxi and oui^j. 6) v. pret. 3 d sing. I. 34, 9. he wrote; see napeshtan.]
[nipishtak 4^>06H P- Part- ' 40 3. written; see napeshtan.]
[nipist q>&Q) s. 1. 40, 4. a writing; see nipisht.]
[niro y$) s. 24, 2. 4. power, strength. Pers. ^wu.
s. I. 35, 7. the same.]
niruku )$?,)
[nfeft -^j^ s. 24, 1. a sting. Pers. (ji-O.]

[nishkds ~qu^jq$) adj., or s. Z. 22, 6. well-informed; or an
animal dragging dead bodies; according to Destur Hoshengji's readings
veshdgdh and nasdkash, see Z. 62, note 3. The old MS. D. H. has
jQî-iQii) and perhaps nish-kdsh may be the correct reading.]
22
170
ni 4), noh yi), num ^j, nil j)
/m pJ&3) neg. v. 19, 1. is not, does not exist.
Sans, ndsti,
Pers. >c**>*aj.
[mtam -fl0) adJ- z- l-i 8- 43> 3. 5. lowest. Z. _*ig^j|. The pas
sage in Z. 12, 8. may be rendered thus: 'the lowest of those stars are
(not higher than) the forehead of a middling man', but I confess it is not
very clear. Destur Hoshengji thinks it refers to the touching of a man's
head by the stars when setting. It certainly does not refer to the size
of the stars, for nitum points to the position and not to the size.]
[nitumi -^fj^) s. Z. 2, 2. the lowest state, the positive degree in
adjectives; from nitum.]
ntv %t) s. and adj. 9, 10. a champion, a hero; brave, bold. Some
read it also nin, but that is decidedly wrong. Pers. j-O .
[niydzdninitu )fyyy>&0) 3d SS- Pret- ' 39, 5. caused to want, insti
gated. Pers. causal of ,j<X>\Ia3.]
noh yo) num. 20, 7. nine. Z. _ujj| , Sans, navan, Pers. xi and s.j .
nohraz J>3y y*y num. 20, 11. 900.
nohsad $>*>)*>) num. 20, 11. nine hundred. Pers. Juo si.
nozdahum ^y^Jy*) num- *2, 6. nineteenth. Pers. Jd>j.
[nuk i))) adj. Z. 5, 2. I. 33, 11. 34, 8. new, fresh. Pers.p and *.
Z. nava. Sans. nava.~\
[nukhustu )?&y>) adj. I. 32, 1. first; see nakhost.]
[numdSd see namud.]
[numdcshni ^y^ît^) s. Z. 34, 5. show, exhibition. Pers. yjL> .]
Jjiumdeshnik iîyîu^) adj. Z. 30, 1. showing, apparent.]
nun ))) adv. 18, 8. now, at present. Pers. ^yif and (jyS'\ . [S.
nunam, Gr. vvv.]
nurd -jJjj s. 1, 7. Are. Arab. j^S 'splendor, light'; Syr. j,foj 'fire.'
[Chald. ya emphat. tCp.]
[nuskhik Myî) s. I. 34, 10. a writing, manuscript, scripture, book;
see nask. Arab, "tu .]
nyo y), 6, o yt, ol ij
171
nydeshna )y^J{^) s. 22, 6. Z. 1, 1. praise. Pers. (jfcjLo. [Z. 17,

5. 22, 2. prayer. It is the translation of the Zand vahmem.]
[nyok ff) adj. Z. 1, 1. 2, 9. 8, 6. 9, 4. 23, 11. good; see natftlfc.]
[nyok-negds -xfy^-^y) adj. Z. 26, 2. having a good aspect. Pers.
viJLo + sUo.]
[nyo&hashna )yb~HJ) s. Z. 9, 9. 26, 7. hearing, listening, atten
tion.
Pers. ^jX*-*^*j 'to hear'.]

[nyoshidan ))^0~K}tt) v- Z. 40, 10. pres. 3 a sing, nyoshcd ^}^\>)
Z. 31, 2. to hear, listen, pay attention. Pers. ^tVjuiÂJ.]

[nyoshiddr Jjj^j^juj s. Z. 43, 11. a listener; an expectant.]
6e iyo prep. 10, 2. 18, 10. a particle denoting in Pazand the dative
case, as Hormazd 6e Zartosht gopt. [It corresponds to (lie Pahlavi
J) ol (var). Z. avi.]
6e Syo pron. 18, 3. he, him, it. Pers. jl, ^j! and ^.
oesh -fj^yo s. 11, 2. thought, anything revolved in the mind. This
word is translated in some MSS, 'by him', or 'to him', from the Persian
o-;', but that meaning is not given in the glossary itself, as here the
next word is paspdk; besides such a meaning is out of place here; there
fore I think the word must be related to the Arabic u^-t^ havis, the
meaning of which is more suitable to the classification, and if so, it should
be pronounced havish, and not oesh. In 1. D. p. 33, there is a word
hdvash, meaning 'translation', that may easily be adopted here, according
to the classification.
[6j (oy s. Z. 17, 6. strength, power, might. Z. ^jigî. S. ojas.]
[ojdaheshna )yî^fj(oyo s. Z. 22, 5. rising above the horizon.
The pronunciation uzhdaheshnu would be more correct; uzh = Z. U8,
uz, ur. S. u.]
[ol ij prep. I. 32, 5. 7. 9. 10. 11. etc. to, for, at, into; see var.
Chald. by, Syr. <^. In the Sassanian Inscriptions 72 f2f, see Wester.
172
ol J) . J), o, 6 w
Bund. p. 83, 1. 13. 15.; Fland. Voy. en Perse, vol. 4. pi. 181, 1. 4. 11.
13. 26. and pi. 190, I. 8. 18. 19. etc.]
[olach glj I. 32, 11. 33, 8. 34, 5. 35, 8. also to, also at, etc.;
ol + cha.] ^
[olman \&) pron. I. 39, 6. 40, 4. he, him; she, her; it; that one;
see varman. In the Sassanian Inscriptions rzlT. ulman, see Wester.
Bund. p. 83, 1. 8. 16.; Fland. Voy. en Perse, vol. 4. pi. 181, 1. 7 and
pi. 190, 1. 20. 21. etc.]
[olmanbi Aitf) I. 33, 1. he also; a doubtful reading, and whether
bi is a suffix, or should be separated from olman (as a preposition) is
not very clear.]
om yo pron. 18, 2. to me, to us; see atom. [P5z. prep, jf -jPers. sun*. *'.]
[ordn )yy adv. or s. Z. 21, 1, this side, here; good-looking. Z.
-uXku. So translated by Destur Hoshengji, who appears undecided whe
ther to identify it with jw/Ô' Z. 6, 3., or with ^fl-kuÔ' Z. 6, 1.; see
hor-tin.]
6sh -\)^* pron. and conj. 18, 4. to him; then, therefore. Some
read this word -Hj^y* oesh, some andsh, but the former is preferable.
[Paz. prep, jl -f- Pers. suff. Ji'.]
[oshan ))qo^ pron. 18, 4. they, them, those; pi. of oe. Pers.
jjLiol and (jL^jl..]
' "
[osMar \J^^jô s. 5, 2. a camel. Pers. jJcil . Z. ushtra. S. wA/ra.]
4

[oterc/( ^3î))A) s. Z. 16, 9. a razor. Pers. syul and s-i*jl.]

of $>*> pron. 18, 2. to thee, to you. Pz. prep. ?l + Perssuff. vs/\]
[ozid ^'3^^> v. pres. 3 d sing. Z. 23, 10. it ascends, rises. Accord
ing to the Destur's translation, it can be traced only to uz =? irf 'up", and
must be taken as a verbal form derived from this preposition.]
o yt, pad ^>j, padm uQ, pa6 Sy
173
[ozmtJd ?]$)*> p. part. Z. 19, 9. tried, tested, experienced, exam

ined. Pers. sdyJ .]
[ozmttddr JityiSy* adj. Z. 28, 6. experienced, tried.]
P 0
[pad ^j Z. 24, 10. a chief. Z. J^J-ug, Pers. Ju 'guardian', S.
pati.\
[padash, patash -x_j^>gj prep, with pron. Z. 2, 3. 20, 8. 36, 9.
38, 4. 42, 10. I. 35, 3. to, for, or with it, or him. In Z. 20, 8. it should
be pad, 'to'; see Z. 61, note 1. ^j) for Z. j^jitg + Pers. suff. ^'.]
padiraftan o^J^^gj v. 16, 12. pret. 3d sing, padiraft ^(jj^g
23, 7. to receive, accept, admit, confess. Pers. jj-Xi^jjj.
\padirashna yw?,VQ s. Z. 9, 9. acceptance, admission, assent. Pers.
[padireh p-S^gj s. or adj. Z. 12, 10. acceptance, obedience; meet

ing; an accepter; acceptable; see patiraku. It is the representative of
(he Zand word paityahmi in a Pahlavi sentence which is unintelligible;
see Z. 53, note 1. Pers. StÂj.]
\padisdr jum^q s. Z. 38,9. re-commencement, continuation; see
petisdr. It occurs in a sentence which is hardly intelligible. Pers. ^LjiXj.]
[padman ))*>V>ei s. Z. 17, 2. 19, 6. 7. 8. 9. 37, 4. 42, 1. 43, 4. 5.
measure, dimension, magnitude. In Z. 19, 7. 8. the Pahlavi translator
considers it as equivalent to the Zand suffix ftufi nom. s. m. of J| Jfif-"^
'endowed with, possessing'. Pers. ,jLju.]
padmftdan ))?>)_d) v. 14, 11. pres. 1st sing, padmdem *>&
3 d sing, padmdcd Q*>t) 14, 12. to measure; to traverse. Pers. ,ji^ju.
[padvandcd tf^H^g) v. pret. 3 d sing. Z. 2, 4. joined , connected.
Pers. (jtXSÂJ to join'.]
pat g s. 6, 10. a nerve, tendon, sinew; a foot, the heel. Pers. ^_.
174
pag 3), pagdu ^j{J, pah -*(yQ, pait ^j{J, pak ^g, pan jg)
pa</ 5{j s. 3,4. millet; a cereal, a kind of vetch. [Pers. J<j>.]
pagdfin j^jgj s. 12, 8. punishment, sentence for crime. [Chald. ppD

'a command'.]
[pahluk ^y-nyti s. Z. 10, 9. the side, the loins. Pers. jJlfc>.]
[pahl&m .^yj^ygj I. 35, 8. first, principal. It generally translates
the Z. vahishta.]
[paitdke jâ^jgj s. I. 31, 2. 32, 3. 33, 4. 5. 35, 2. 41, 9. mani
festation, exhibition, publication; see peddki. Pers. ÎcXaj.]
pakitd -utfjAgj s. 9, 3, a tutor, teacher, master, professor. [Hebr.
"Pj?B 'a magistrate'. This word is of frequent occurrence in the Assyrian.
Tims the God Nebo is called pakid kishshat shami u irsit 'the master
of the legions of heaven and earth'. See Oppert, Exped. en M6s. II.
pag. 312. As Nebo is the secretary to the Gods and their instructor, the
term pakid might be translated by 'teacher'.]
panaxhyd -nytyQ s. 10,5. a horseman; a soldier who fights with
a mace or axe. [Should be read parashyd; Chald. BHB emph.pl. WI?TB]
pandand .spjgj s. 8, 4. a child, offspring, issue, a son. [This ap
pears to be merely an old orthography of farzand; Pers. JJvvi.]
pang Sjjj s. 1, 6. the dawn, the daybreak. Pers. <X-> . This word
also means in Persian, a copper basin, with a small hole in the bottom,
for water in which it is placed* lo flow through, so as to measure time.
pang 3)j s. 4, 1. a plum; see halfi.
pang Sjgj adj. 21, 2. 22, 5. half, as pang-dindr 'a half-ducat'.
[Chald. J^.D, Syr. w^li.]
panir J3)gj s. 5, 7. Z. 26, 11. cheese. Pers. ~Uj .
panj g)g,
y>y num. 20, 3. 4. 6. 21, 4. 5. Z. 24, 7. five, 5. Z.
-ugjgjjg), Sans, pancha, Pers. ^>Jb,

panjdh -*{ys)Q, ^-0 num- 20> 8- z- 5 9- 24 6- flftv> 50- Pers-
panjeh-veh -XJj-^fl)4) adj. 20, 4. the five good (days); the five
intercalary days, or Gdthds, at the end of the year, are called by this
pan )), pap )g, para, par J^J
175
name and are also named panjeh-meh, 'the five greater (days'.) [Pers.
&sUj + *^ comp. the phrase Sj> ^J in Persian poets metaphorically
employed for 'lifetime'.]
panjraz -?Jjjm num. 20, 10. Z. 24, 7. 500.
panjsad ^<tt)g) num. 20, 10. five hundred. [Pers. Jue ^->J.]
[pory'twM ^)fiij num. Z. 1, 8. one-fifth.]
panjum ))) num. 4, 3. Z. 1, 7. the fifth. Pers. *..s\aj.]
papar Jfi){), paprd -uJg)) 8. 7, 10. these words are very vari
ously translated ; in D. J. by ^y? 7^)^ 'tne anus ia J- D- DV J*') 'tne
knee', in D. E. by (jjLw 'the leg from ankle to knee, the shank', and
in the Burhan-i qiti', they are translated by 'an old, or aged man'.
papd -u)g) s. 17, 8. a pen, a reed for making a kalam, or reedpen, for writing; see papyd.
papyd -\})) s. 11, 2. a reed-pen. This word, of course by mis
take, is in all MSS. translated by ^w^ 'clothes'; but it is certainly not
w jdmeh, but ).fV khdmeh, according to the classification; see papd.
[parashveh })->(yt) s. Z. 19, 2. snow, hail. Z. -uttJîtg; see Z.
58, note 5.]
parastdr Jm^hjq s. 9, 8. a worshipper, a devotee; a male, or
female, servant. Pers. >U*j..
parastidan jj^jôxug) v. 17, 6. to worship; to serve. Pers. ^JoJlwo.
[Par'azd, Farazd ^3)g pr. n. Z. 17, 4. name of a lake in Sejestan;
in B. 55, 17. U*0^t)' Z, -)**)$.]
pardrun )^-u)g) adj. 24, 5. misreading for frdrdn.
[pardst f>x>i>)y Z. 33, 6. It stands for îiî>)gj farhest 'most',
and appears to be only a mispronunciation of it.]
parbd -ujjjj adj. 8, 2. alive, living. [This word is of no Iranian
origin as its Pazand is zwandak, zivandeh 'living'. Its identification with
xjyi 'fat' is inadmissible, as 'living' and 'fat' are two different ideas which
are, as far as I know, never expressed in the Aryan languages by one and
176
par JQ
the same word. It is no doubt of foreign origin. The nearest approach

to it is the Assyrian pal, 'year, life', palatu, baladu 'life, lifetime,
on the latter see Norris, Assyrian Dictionary (I. pagg. 97. 98.) where
numerous instances from various inscriptions are quoted, which prove this
meaning beyond doubt. The Assyriologists derive this word from ta^S
fto escape'; but this derivation will hardly stand a critical investiga
tion. In my opinion it is evidently connected with pal 'year, life', the
Turanian (Casdo-Scythic) word for 'year' which the Assyrians adopted.
Whether or not they read it as a Semitic word, as they used to do with
the Turanian words, I cannot determine. One of the bilingual tablets will
perhaps give information. I suppose it was pronounced shanat. The
Pahlavi -uijg) is probably to be read palbd which appears to be an er
roneous pronunciation of paltd, paldd.]
[pardum ,)^J) num. Z. 1, 4. 17, 2. 42, 7. the first; see fardum
and partHm. Pers. p^r*} Z. fratema, Sans, prathama.]
pardiln ))ô3g) s. 12, 8. a punishment, a fine, mulcting.
[parezcan )Wg)0^6) s- Z. *3, 11. a complainant, a plaintiff. Pers.
W + ul*.]
[pargandagi j^jjjjjjj s. I. 33, 2. 11. 34, 5. dispersion, scattered
state. Pers. ^tXifli..]
[pargandaku )-*>yj$} adj. 1. 33, 11. dispersed , scattered. Pers. stXi&.]
parhonatan îfuJgj v. 13, 7. pres. l8t sing, parhonem )}*'{)
13, 8. 3d sing, parhoned ^)y*JJg) 13, 7. to wish, desire, ask; see gaprhonatan. [B. 50, 7. ôJ3))a>J) 'he wished'. The translation of this passage
by 'he was glad' is wrong, and cannot be proved in any reasonable way.
It is difficult to find a Semitic equivalent for the word; y*l5 means 'to
avenge'; ms 'to fly; to blossom'.]
paridan ))&y& v. 6,2. to fly in the air (as a bird.) Pers. mcXm*
"
\ s. pi. Z. 15, 13. fairies; sing, parik. Pers. ^J,
[parikdn )yopjg
Z. _u^j/jjj^.|
parlr J&Q adv. 19, 7. the day before yesterday; parir sdl, the
year before last. Pers. >j* and ^ isH
par ){), pas ()) ^fijt Pash ÔdJ
177
[parjvat ^j<ygj p. part. Z. 44, 1. reached, attained, accomplished,

completed. The correct pronunciation is probably faryaft for frdyaptem
(from crp + fra-d); comp. Sans, samdpta 'completed'.]
[parman ))*>&& s. Z. 15, 5. 6. a command, an order. Pers. ^leî.]
[parmutvu ))$>&& v. I. 3d sg. pres. with vu 32, 6. 33, 5. 7. to
order, to command, to direct. . Pers. ,jO^-i,]
parshvnatan )^))<K)JgJ v. 13, 10. pres. 1" sing, parshonem u)yî^
3d sing, parshoncd 13, 11. see vajdrdan. [As its PSzand vajdrdan,
Pers. (jJsl jj' also means 'to discern, distinguish, explain, represent', this
verb can be traced to Chald. Jtf"i5 'to explain'.]
partum )<?)& num. 1, 1. [I. 32, 2.] first; see pardum.
[parun \y$ adv. Z. 6, 4. that side. Z. _u/jjgj.J
[parvarasltna )<0^r) 8 Z. 40, 4. rearing ; education. Pers. (ji,.^.]
pas .^g) adv. 19,2. after, afterwards; finally, at last, the last; then,
consequently.
Z. -uyaay, Sans, pas'chat, Pers. [j^.
[pasakli yoX>y s. Z. 9, 8. see pasokh.}

pas-fardd -JyJgJ-OgJ '""I*'* ^> 8- lne day a^ter to-morrow, pas -jfardd. Pers. ta-i u*o .
[Pashhitan ))^00) Pr- n- Z. 44, 3. name of a man.]
pashtz U-iyg) s. 21, 1. [a small circular scale, or disk; a coin.
Pers. jc**J , ^^?. and y*-** ]
pashisch Û-iyg) s. 21, 1. [see pashiz. Pers. jwyio.]
pas,h(matan w^yyoî^ v. 14, 10. pres. 1st sing, pas.hon'em usyHbQ
14, 11. 3d sing. pas,h6ned &})yo3}j 14, 10. to sprinkle, to scatter, to
make flow.
spread*. J
[Chald. 1CD from NDD, Hebr. rtfr 'to diffuse itself, to
[pas/urn JfOgJ s. or adv. Z. 38, 7. is the Pahlavi equivalent of the

Zand 4cXK5JgJ.
note 2.]
which appears to mean a part of the day; see Z. 73,

i>3
178
pas 43g
[pasizagihd *(X)^g>ft)6J s. pi. Z. 6, 3. Ihe meaning is not clear;
in D. H. it is written -i^j^g^gj which is read pazhizkihd in I. 32. G.

33, 6., and there taken as -copies'; it also occurs in the singular number
^W^fiji as a variant of paspuk, 'thought, translation'. It may perhaps
be traced to the Persian ^tXxSvîo 'to prepare', f>t">?. 'prepared', and
be taken in the sense of 'preparations, adjustments, arrangements'.]
[paskonashna ))tQ))*iy s. Z. 35, 9. cutting, wounding.]
paskonatan )\<*t>))^x>Q v. 13, 11. pres. losing, paskonem, uâ^
3d sing, paskoned v. 13, 12. to cut, to sever.
[Chald. ppDD from pc*3-]
[pasmdl y.u.i5j s. Z. 43, 9. a plaintiff. It probably means 'one

who speaks after (pas) the defendant has been heard'. It is opposed to
pcshmdl q. v.]
[pasokh )y*&Q s. Z. 13, 10. an answer, a reply; see pasukh. Pers.
paspuk ^)g)4)J s. 11, 2. thought (?).
This word is translated in
two MSS., J. D. and D. J., as 'ready-made', and in D. E. it is 'becoming,

deserving'; but both these meanings arc out of place here; the word
being in juxtaposition with -JQ-5^ = u**jy, must be synonymous will)
it; see oesh. In the glossary J. D. , compiled by the late lamented Desiur
Jamshedji Burzorji of Surat, and published (lithographed) by Herbad Camaji
Nasarwanji KangA, at Bombay in 1859 (with a Khordeh-avasta) page 33,
the word ~"(ji^ havash is translated by x>~J> 'a translation'; this
meaning can also be adopted here, according to the classification, but for
this meaning I have found no other authority. [J. D. and D. J. appear
to trace this word to the Persian ^-**-J 'prepared', in accordance with
the variant ^Qttg) 11, note 1; while the meaning 'translation' appears
to have been obtained from a comparison with the Persian 8^-svj 'inter
pretation'.
Comp. pazhhkihd.]
pasta -u^>.gj adv. or s. 20, 2. and then, and up to; perhaps pas
+ td; [continuation, conclusion; see petlsdr. Pers. L*~*J>]
pastdk Ajj^ttg s. 22, 1. conclusion; see pasld.
pasu J(jj , pat fog
179
[pasushurdn !V)*0O^l0fiJ pasushurvdn J^rTOOJOfiJ s- Z. 40, I. 2.

a guardian of the flock, a shepherd's dog. Z. _u/>.uj^>.u.u) . |
[pdtf ôgj prep. I. 35, 7. Z. peril*'. Sans, prati. It belongs in this
passage to the verb ))^.-u); pat-rdstan meaning 'to accomplish'.]
. \patash -i(}?>) I. 35, 3. see padash.]
[patashni -\))*{$y>i) s. Z. 3i, 6. a descent of an angel.]
[patat, patet ^^gj. ^J^*4J s- Z. 24, 10. confession and repentance.
Z. -uyuymy paitita; Pers. ^*aj. As to its derivation it cannot be traced
to paiti + i, i. e. 'to go back' (or rather 'to go towards', 'to meet,
encounter'), as Prof. Spiegel supposes. Even granted, thai this derivation
were correct, how can we arrive at the meaning 'repentance'? Prof. Spiegel
starting from Christian theological ideas seems to think it means 'to go
back, to return to the right path'. But such ideas are quite strange to
Parseeism and no analogies can be shown. The subst. paititis in Yas.
70, 6. 71, 6. West, which is adduced as a proof, proves in fact nothing.
It occurs in the phrase: apdm vanuhindm frditimcha paititimcha, which
may mean 'the moving to and fro of the waters' poured into a vessel for
consecration. This may be derived from paiti -f- t, but it may be just
as well traced to pat 'to fall'; in this case the terms frditi paititi mean
'the streaming forth' (from the jar in which they were) and 'the falling
into' the sacrificial vessel into which they are poured. I consider this latter
interpretation to be more correct than the former. In the meaning 're
pentance' paitita must be traced to the root pat. as has been done already
by Burnouf. It is the past. part, of the causal, meaning 'made to fall';
in this literal sense it occurs Vend. 5, 1. In Vend. 3, 21. it is construed
with the subst. chitha 'punishment', paitita he chitha can only mean
'the punishment is dropt', i. e. remitted; but it would offend common
sense to translate 'the punishment has been repented'. The true meaning
of paitita is 'remitted'. In later times and down to the present day, prayers
for 'remission of sins', are called by name of patct.]
[patcshtan l^ÔO^d s* P'* 2. 7, 11. 11, 3. the feet. Z. du.
_m)jui^M(<Ijptj-ug) . This word also occurs as a variant from D. H., in Z. 36,
note 5. and in the singular number in note 6.]
180
pat pg , pava jg) , paz 3gj , pazh g) . i^j

[joa/ft tf^) a) v- l>res. 3 d sing. Z. 16, 5. 24,9. it falls. Z. îj).
Sans. pat. Pers. ij^L^s and ^jjLxif. b) s. Z. 36, 9. see patat; this is
however a doubtful reading.]
[putined &)ys?t) v. pres 3d sing. Z. 16, 5. it throws down, spills;
causal form of putct. Pers. ^tXxiLii and yjtXAjUil .]
[patiraku jaj^gj s. I. 35, 4. acceptance, receiving; see padireh.]
[patkdr jm^q s. Z. 24, 4. I. 41, 6. a discussion, a dispute, a
quarrel. Pers. ^L^..]
[patkdrddr J-jqXu^) s. Z. 13, 9. an opponent, an adversary.]
[patvastu )ôJi)(^gj p. part. I. 35, 9. joined, reached, attained. Pers.
t\JUi,.-o .]
[patydrak Aja(yôgj s. I. 40, 4. opposition; an enemy. Zand

_u/.uojqaji{3 , Pers. s>Lxaj,]
pavun ))$ prep. 17, 4. 21, 6. 22, 6. 23, G. 9. 24, 1. 3. 5. Z. 1. 1.
3, 2. 4. 5, 1. etc. I. 32. 2. etc. This particle is used in the same mean
ings and way as the Persian xj before nouns, signifying 'to, by, from,
with, through, in', etc. [In the Sassanian inscriptions J2Q. pavan, Chalda3o-version |I"IB patan; see B. 83, 6. 12. 84, 6. 11., and Fland. Yoy. en
Perse vol. 4, pi. 181, I. 3. 6. 10. 15. 21. 33. and pi. 190, 1. 11. 14. 16.
etc. It corresponds, as to its use, to the Semitic particle 2- I regard ii
as a compound preposition, g) being like *_j or (_i, s 'in', and )) cor
responding to ,j-t which in the Assyrian (ina) means also 'in'.]
pazem J^) 1st sing, pared ^j-^JJ 3d sing. v. 15, 5. present
tense of pukhtan.
[pazhinu )}>flJ s. I. 32, 6. 7. 33, 6. 11. an original; a predecessor.
Pers. &uUujo.]
[pazhizkihd -*(X3êrg) s. pi. I. 32, 6. 33, 6. copies. This appears
to be connected with the word that lias been read paspOk, and may per
haps be traced to the Persian (jiX^svîo to prepare' ; see pasizagihd.]
paz 5$, pad ^yg)
181
pazponatan ))^)))-^g) v. 14, 4. pres. 1st sing, pazponem H))H-^6i

14, 5. 3d sing, pazponed tf))))3g) 14, 4. to draw oul, bring forth, to
pull up; to yawn, stretch; to grieve, vex, injure; in J. D. 'to give, to
digest, to chew"; in D. E., ^ji>!t> 'to give', but henjidan has no such
meaning, but only those which are given above.
pddan ))<fcy$) v. 16, 3. to guard, to protect; to be firm, perma
nent, steady. Pers. ,jJyoLs; Z. -ugj.
[pddashdh -*(X)'U96>'4) mispronounced for pdtakhshd q. v.]
[pdd-dahcshna yt^-XjCO'fc) s. Z. 38, 1. award; reward. It is trace
able to the Zand paiti-dath.]
pddcfrds ^-jJ^^ygj s. 12, b. Z. 38, 1. pddcfrdh ^-"Î^CVfiJ
s. 12, 9. punishment; (he punishment awarded to a soul after death. [Z.
pddimdr, putimdr iau^y^ s. 12, 6. 8. pain: punishment; tor

ment; torture; a whipping. [In the Persian Dictionaries it is explained by
v_)Luij JjLSVxi' 'making haste, haste, despatch', (see Yullers Lexicon
Persico-Latinum 1. pag. 313. s. v. jLajL; but this meaning is not in ac
cordance with the classification in 12, 6. The word stands there even at
(he head of a chapter in which fines and punishments are menlioned. It
may mean originally 'condemnation1 from mar + paiti 'to speak against,
to condemn'.J
[pddiran \yuJ3<gyy adj. Z. 34, 9. feeble, powerless, without vigour.
The passage quoted is to be translated: 'if one makes (a man) without
vigour through carelessness', i. e. if one neglects a person altogether by
feeding and clothing him badly and leaving him destitute of all means.
As to its etymology, it may be traced either to pat 'to fair, or to i -jpaiti 'to go against'.]
[pddirdnshosar )>yn$)yo)5<^yQ s. Z. 5, 10. a person ninety years
old; one impotent through age. It translates the Z. pairishtd-khshudra
'one whose semen is stale', i. e. without vigour, powerless; on pairishta
see Z. p. 130.]
pddiz O^VSJ s- 19, 9. autumn, harvest, fall of leaves.
and V*jLs..]
Pers. j_>b
182
pad ^V0, pie Aug), pithu(yg, pan )>*>. pa _U)

pddshdli o,-w-l0ÔJd) s- 8> 9- a king.
Pers. sLiob.
;je Any s. 7, 11. Z. 41, 1. 4. 42, 2. a foot; a foot's-lenglh , Z.

-MguiQ, Sans, pdda, Pers. êb,
[p/< -*0*) s- Z. 6, 9. a beast, an animal, cattle; the equivalent of
the Zand mug) in the compound pasu - vastrahc , gen. of 'skin- clad,
fur -clad'.]
\pdhlum ^yj^yQ adj. Z. 23. 2. best; see pahlum.]
pdk ii) adj. 10, 4. pious, pure; innocent. Pers. cJb.
\pdki J^jêJ s. Z. 32, 3. purity. Pers. ^b.]
[punch ^)*>0 s. or adj. Z. 32, 6. a protector', a refuge; protecting,
preserving. Pers. sLj , Sans, pdna, Z. JMgJ.J
pdnzdahum )*($J>yjQ num. 10, 4. fifteenth. [Pers. .Je^jjb.]
[pdnzdch jijuj num. Z. 39, 7. 8. 15. Pers. sJyib.]
[Pdpakdnu j^gyg adj. I. 33, 1. 40, 3. the Babegan, or son of
Papak, or belonging to Papak (Sass. Insc. ?^Q.^jQ. Papain.)]
[pdse $*qxq Z. 33, .5.
The reading is doubtful.
My MS. has
^^wMxiQ which is evidently an abstract noun of pdsdi by means of a

kik, gik, Pers. J. As regards its derivation it is from the Z. pasu
'cattle'; pdsc or pdsi is an adjectival form, meaning 'what refers to
cattle1. The passage in question. 33, 4. 5. (vands c kddyozad. ..aedun jast)
is to be translated thus : 'the sin kddyozad is taken with respect to men
just in the same sense as bodyozad with respect to cattle'; that is to say,
the former is ill-usage of men, the latter of cattle.}
[pdsh'id )tf}-^)'*,) P- part. I. 31, 2. scattered, dispersed.
Pers.
sjou&b ]
[pdspan ))*>)>) s. Z. 26, 2. a protector, a guardian. Pers. ,jL*wb
and u'^b.]
[pdlukhshd *(X)Utfy& adj. Z. 8, 11. 18, 11. proper; ruling, pos
sessing; royal; see Z. 58, note 4. It is also written -u-jy-ut^yg) ; comp.
pftz {>)
183
Din-kart VII. pag. 290, lin. 16. 292, 9. of my MS., where um^jjj^î^j
ptitokhshtii s. occurs in the sense of 'propriety' or 'power'. Old Pers.
patiydkhshi 'to rule over', Inscript. of Nakshi-Rustcim lin. 19.]
pdzin jjjygj s. 5, 4. a mountain goat; the head or foremost goat
in a flock; see barkhun. Pers. (j)Ljpdzun, or pdchun ^yy s. 22, 9. the name of the 6th Nosk, cor
responding to the Zand word ashdd in the Yathd ahu vairyo prayer.
[In the Din-i-vajarkart and the Rivayats, it is the 7th, corresponding to the
word chfd.
It consisted of 22 chapters.
Its name is written &&
pacham in the Din-i-vajarkart, ,*.L> in the Rivayats and i^ygj pdji in the
Dinkart. In the D. v. its contents are slated as follows: a) on the killing
of sheep and goats TiîipJ, how they should be killed; b) what
fourfooted animals are allowed to be eaten, and what are prohibited;
c) how he should strike an animal the deadly blow, who kills it at the
time it is about to die >); d) on the gdhanbdrs, how much there should
be spent on them (in alms) , and what will be the reward for observing
them; e) on Desturs, Mobeds and Herbads, and on the good religion
which has no doubts; f) what is to be given to those who perform good
actions, and to him who observes the gdhanbdrs and consecrates a dress
to the soul (of a deceased); g) what there will be in the last times, and
what is in paradise and by what good works it may be obtained; h) on
the dress which is to be given as ashoddt (pious gift) to pious relatives;
i) on the intervention for the pious (jaddgilbi); k) on the five great and
five small Fravardcgdn 2) , and on the almsgiving during these ten days.
It is enjoined in this Nosk. that it should be carefully studied by all men
in order that they may know its contents well. A far more copious
statement of the contents of this Nosk is to be found in the Din-kart (VII.
pagg. 279 298 of my MS.). As they are entirely unknown in Europe,
I take occasion to give some extracts8). Besides the precepts regarding
i) This refers to an old custom among the Parsis (as Destur Hoshengji in
formed me) not to let sheep, goats etc. die, but to kill them before they breathe
their last.
. .
2) The live last days of Spendarmat - mdh are called the small Fravardegan,
and the five Gatha days the great ones.
3) I have chosen those only which I am able to understand fully.
184
pAz os)
the gdhanbdrs, and especially the killing of sheep for the solemn cele
bration of those festivals, as already mentioned, it contained a great deal
about legal matters, criminal, and chieflly civil laws, the decision of judges,
etc. I instance I lie following passages: a) the Zoroastrian community in
corpore (iC&Y0) has to decide on lines and penalties; b) on virtue and
the merit arising from benefactions, and the demerit of their neglect;
c) oh intentional and unintentional woundings ( DJ^yjyt) -ÎCE^-OXjJ)
and on those whose author is unknown, as well as those where it can
not be ascertained whether they are intentional, or unintentional; on
woundings by stabbing etc.; d) on being terrified in a dreadful place
among Kharfastars and how many Kharfastars there are; c) on seizing
the tail of a bullock or horse on which one rides and holding it back
UÔO-1!))' F) on Pla'nls l0 lne value of an asparan ()yû\ or a

sheep, or an ox, or a slave; on summoning the defendant and the time
fixed for it; g) if one strikes a good man with malicious intent, the
offender is to be found out; how he may be detected; h~) on the av
oiding of meeting a margerzdn, i. e. a man deserving death, and the
immunity for discharging an arrow at such a man in order to kill him;
i) on witnesses ( -0-}V> ) : k) on the crime of sorcery; who is guilty of
it, should be killed. /) The 5th section (the four preceding sections are
not expressly mentioned) is said to have contained twenty-four stories on
the rise, and fall of men through force and crime. Further are menti
oned: m) plaints for the recovery of money; n) how the decision of a
judge can be cancelled y J*&) \)Ôii ^M^tUW^ftyfi) ) o) what should
be decided, if one sells property which is not one's own; p) on litiga
tion on account of landed property, between Iranians and non- Iranians
I jiityo j )iu J ; q) whether women are permitted to give evidence in
their own behalf; if they are subject to the authority of a husband they
are not permitted to appear before the judge; r) on lawsuits on account
of women, sheep, trees, etc.; s) on good thoughts, words and deeds of
men, and the goodness of the good spirit; on bad thoughts, words and
deeds, and their punishment at the bridge; t) on sins which are not
remitted ( -u^^>gj.u ) when committed for the first, when for the second,
and when for the third, fourth, or fifth times; u) the judge has to de
cide (law cases) according to the Avesta-Zand, or according to common

usage fjQyu^&qijQvt ) of the good people ; v) on the power of sel
ling a slave, or a sheep, or an ox which is unowned ()^)aO> dkhdnak
lit. 'without a home'); w) on the whole debt of fathers (forefathers), and
that minors may be considered as deserving death on account of sorcery,
if they are their (own) masters; on (the guilt of) women when they are
their own masters Ti-^j^j t-WjJ) *fK* WfJ *) tne va'ue ' an as~
pqran is the lowest (-f)^)). and that of a slave the highest r^j^jjyj;
y) who has the power to give a daughter in marriage, when the father
is dead; it is prohibited to give her away out of covetousness, or to pro
mise marrying her to some one without keeping the promise; it is further
prohibited that a girl should be given in exchange for another, if a brother
says to another (man): come to my sister or daughter, I shall come to
yours; the price paid for a girl is to be re'urned if she does not please
her husband; on girls who are not married after having attained their
15th year; z) on the sin of ataftddt, i. e. refusal of cooked food;
aa) sorcery is to punished as tandftir; 66) on the measures of the day
and night; cc) who -ever kills a sheep which has not been confined by
its owner, is guilty of murder; dd) on various kinds of property (money,
etc.) which one is permitted to give as ashoddt (alms to a pious man),
what each person should give, and how it should be given; it is not
allowable to say (to a man who receives the ashoddt): this is ashoddt;
ee) Ormazd created all prosperity (dbddi) for Zertosht and the followers
of his religion; jf) it is to be regarded as theft if one who is favoured
by fortune does not give something to a worthy man; gg) on the inter
ference of a judge and other masters and chiefs, including the king of
kings, if there is strife; hh) justice is the greatest of all good works, in
justice a sin, and if the judge does not decide between right and wrong,
it is also a sin; it) on the seven kinds of property; on the prohibition
of taking any one's house as a mortgage (uy* ))) -*) ^^^f** )yO*
pd, pid qj) s. 8, 3. Z. 24, 5. a father. Sans, pitri; Z. /Ji^Jgj,

nom. _M^>jj. It is only a shortening of pitar. Pers. ^t)o and Jj.
[ped qj0 adj. Z. 39, 3. singed, spoiled. Pers. Jyu.]
2i
186
ped, pet ^50, pftr l>ej, pes -y^.^5{j' Pftsl1 -V5CJ

[pcddk' -^j^ÔeJ s. Z. 29, 6. 38, 10.; see paitdkc.]
pighotm J*9^) s- H; 4. a message; see pctam.
Pers. |Ujo,
ocVi o4) s- 5> c- fat> grease, tallow. Pers. auo.

pvv&han j^J^gj s. 11, 7. a loose vest, a shirt, a shift. Pers. ^'r^.'
[pcrdkhhud ^yftySy 1. 33, 7. separated, spread, diffused; Pers.
causal of ^(X^lji . As to its form, it is infinitive in the passage quoted,
and stands for MÔVr'O'^H
[pcrgandaku see purgandaku.~\
[pcsch }-0*e) s- z 24> 6- leprosy. Z. -uitfeUQ, Pers. yô and
pvsh ^jifij adv. 19, 2. Z. 1, 4. 7, 4. 9, 12. 19, 4. 39, 8. before,
herebefore, former. Pers. \J^.[pish - angusld fyiyfY* ^0*0 s" Z- 10' 5- ,he fore-finSer- Pers
peshdnl pyv&Q s. 7. 1. the forehead. Pers. ^Lujo.
\pesh-c-chashm ^g -5-i(ê) s- z 8> * the eyelid, or eyelash.
Pers. (jiô 'before' + f^ 'the eye'.]
[pC'shinil- JJJOO^S) adJ- and s- ' 32' 12, formeri ancient; antiquity;
pi. peshmigdn yt-VfOOty ' 35> 2- predecessors, forefathers, ancestors,
ancients. Pers. ij-JH-"*?., "^fr&ftj and ,jLXu*Lo.]
[pcslmidl y^jîQ s. Z. 43, 9. a defendant. In the Dinkart it is
always written J.u.fj^j peshmdr, i. e. one who speaks (standing) before
(the judge); from pra/i ,jijo and mar, Z. marc 'to repeat'. The opposite
is pasmdl, pasmdr, q. v.]
[peshupdi -uiQy&Q s. I. 33, 10. 34, 7. a chief, a leader, a higlipriest. Pers. '^^..J
[pcslan )^*^^4J s. Z. 10, 6. a breast, a nipple.
Pers. ,jU**j.]
pctam *}) s. 11, 4. an embassy, a mission (specially from a

king); a,message; fame, rumour, report, news, advice. This word cm
be pronounced and read patgdm, and that is correct, as we find the same
P6t )0, pi Afl, pd |0
187
in Hebrew and Chald. canD. [It is however no Hebrew or Chaldee, but a

genuine Persian word which has crept into the books of the Old Testa
ment. As to its derivation it is to be traced to gam 'to go' + prep.
pati = Z. paiti meaning literally 'what comes to (one'), i. e. a message.]
pitisdr JjiJtttfjg) s. 20, 2. 22, 1. [re-commencement, renewal, con
tinuation; see padisdr. Pers. ^LwjiXj. In 22, 1. it is explained by pastdk,
but this is probably rather a contrast than an explanation, the meanings
of both words being omitted, since the words pctisdr va pastd can only
mean 're-commencement and conclusion', in the phrase in 20, 2. , which
may be translated as follows: 'The re-commencement and conclusion of
each month is ended from Anhomd to Aniraii. See B. 49, 16.]
pil Xsq s. 6, 7. an elephant. Pers. Jô , Arab, Jui . [Chald. i&B-]
\pim ug s. Z. 24, 5. milk. Z. pacma.]
\pir Jig) adj. and s. Z. 6, 8. old, aged, hoary; an old man. Pers.
[pirdmQn Uj^fi) adj. Z. 9, 13. surrounding, around. Pers. Îwo

and e^'r^v-]
pireh ipSQ s. 21, 8. a widow, an old woman. Pers. ^v Sjju and
5-jo 'bald; a recluse'.
\prrozgar J^fl yty adj. Z. 22, 7. victorious. Pers. f^yt^. Zand
vcrethraghna.\
[plrozgarihd ^(XJ^GrSS) s P'- ^ ^ 2- v'clor'es-; see pirozgar.]
[ptruku )^y3g adj. I. 34, 2. old, ancient.]
piydz JX34J s. 4, 8. an onion. Pers. \Lo.
pomaman ^V)gJ *. 7, 3. Z. 8, 4. 31, 8. the mouth. In the Farhang-i JehAngiri, punman. Syr. Vâ-s {man is a suffix.) [Chald. DID,
6
Arab, pj.j
[pornd, purndi -u>y)) s. Z. 4, 5. 24, 4. 39, 11. an adult, a grown
up person, a youth. Z. >jjjuu}p(^j . j
poryo-dakishihd, poryodkeshihd j^^îî-yi)^ s. pi. 23, 7. the
188
pO, pu jg, pra Jj), pra _uJ)
people of the first religion, the religion which, before Zoroaster, the
Iranians embraced. Z. -uJûîi^ja-^JJ/J^dJ' [poryutkesh j(ji^y)){j
I. 33, 3., pi. poryotkeshdnu j)ô^y3t) I. 34, 1. 35, 1., poryothcshct?m j)o^^j)3)gj I. 32, 1.; from Z. paoirya 'first' and dkaesha
-creed, religion'. It denotes in the traditional books only the Zoroastrians;
comp. Introduction to ZPGI. pag. XVI.]
posht ^XJJS) s- 7 ? the back. Pers. ouoj, Sans, prishtha.
post f>i3)j s. 5, 7. Z. 6, 9. 10. 11. 7, 1. 10, 8. the skin. [pi.
postjid -k^Â3)gj I. 40, 2. skins, hides.] Z. -Môj>g). Pers. vsm*^..
pro// ^) s. 6, 2. In D. J. it is civ 'a crow; in D. E. *iLb*sJ$
'a sparrow'; in J. D. <Xj>j j (jta 'flying, or a winged animal'; bull
think this, as well as raraq, means 'a chicken', Pers. >i .
prashyd -J^-J(j3gj s. 10, 5. see pa?iashyd.
prastuk, pirastuk a^J^Jgj s. 6, 2. a swallow. [Pers. iu*.j, jA**rii
JjXw*>j, Jy^Li and dj**.j.|
[prdrasf, frdrdst qo>-uJ-t)jy p. part. Z. 3, 1. 41, 4. In the first pas
sage it forms part of the translation of the Z. hakered 'once', and appears lo
express kcred, whereas ha seems to be rendered by A^jgf khaduki 'one';
in 41, 4. it refers to the number of pdi 'feet' of which a gdm consists
in other places save the Vendidad. Destur Hoshengji translates it here by
'only one'; but I suspect the numeral 'one' has been left out in his
text; in my old MS., there is y pift-iM-J0 'only two'. It seems to
mean 'only, alone'. As to its etymology the second part is Z. rdsta 'just',
lit. 'arrauged' ; the first either para or frd.]
[pudeh ^)H adj. Z. 24, 9. rotten, old, weak. Pers. Ss>jJ.]
pukhtan ))<$y)Q v. 15, 4. pres. 1st sing, pazem A-*4J 3d sing.
pazcd ^}3^j 15, 5. to cook, to ripen. Pers. |jjuau, Z. pach, Sans.
pacha,
[punsashna, punscshne juj&^q . jîij)^) . i^yîi)^ s. Z. 24, 3.
I. 32, 2. 4. asking, questioning; a question.
Pers. J<W-]
pu, pa )) q J, ra 3
189
punsidan, v. to ask ; pret. 3d sing, punsid ?&&))& 22, 3. he asked.

[An older orthography for pursidan, q. v.]
[pumitdri jyJjj^jii)^ s. I. 35, 12. inquisitiveness ; information.]
pur 3)) adj. 18, 10. Z. 24, 3. full. Pers. J.
|j>Mr/i<2, purndi -wpjgj s. Z. 39, 11. see pornd.]
pursidan, v. to ask; pret. 3d sing, pursid ô^3|gj 22, 3. he asked,
questioned, interrogated.
[Pers. jjJu^-j, Z. -/(), Sans, prachchh.]
>
F"3 *0)) s. 8, 5. a son, a boy, a youth. Pers. ^^j and -o, Z.
-*j/O>0 , Sans, putra.

[putagi -\j^)) Sl ' ^* ** rotlenness; see piJdcft-]
[qdheshnc j)JfjJCM{M Z. 4, 3. privation , want. Pers. îjelâ. .]
r 1
ra 3 pron. 18, 1. Z. 19, 6. 25, 3. 44, 2. I, myself, me. [In the
Sassanian inscriptions 9/ B, see B. 83, 1. 84, 1. and Flandin Voy. en
Perse, vol. 4, pi. 190, I. 13. 22. 23. etc. Chald. "b 'to me'. Some scho
lars identify the word with the Afghan U rd which is originally used as
a dative of the pronoun of the 1st person sing, and plur., with and without,
the dative particles. But Dr. Trumpp in his excellent article on the
Pas'to (Zeitschrift der Deutschen Morgenlandischen Gesellschaft vol. XXI,
pag. 135) explains it, and I think correctly, as a shortening of lô,
comparing AfghSnic \S = Li" 'to thee' and ^ = Kjl 'to him, her, it'.
Accordingly 4he idea of the pronoun of the l8t person is not contained in
ra, which besides does not exist in that sense in any other Iranian lan
guage. Moreover the I d is essential in the Afghanic rd, which is never
shortened if it be used either in the singular or plural, or with any
post - positive particle; but in Pahlavi, 3 T is never written -j3 rd,
190
ra J, racha ft)
or juij rdi. If it were identical with the Afghanic rd, the d would not
have been omitted. Besides, all the pronouns of the second and third
persons in the Afghanic, in the singular as well as in the plural, look
somewhat different from those used in the Pahlavi. For ^3 rak, lak
'thou', we find v3 as dat. (nom. xj, gen. b'iS etc.; see Trumpp I. c.
pag. 137.), for fiy ranman, lawman 'we', there is mUngah, for ^wJ
rakum, lakiim 'ye', there is u^->, 15**^' etc. The only other point of coin
cidence may be found between i), fij) varman (oilman, fflmanj 'he'
and Afgh. 'to him' and 'to them'; but i) is in most cases used as a
dative particle, and the third person expressed by ,0) ; and we can explain
them from the Semitic languages (see var and varman), just as well as
all the other Huzvaresh pronouns. Most decisive against the identification
of J with rd, is the occurrence of the pronoun in the form ?) li in the
Sassanian inscriptions, and the circumstance that if ( cha is added, there
appears )3 rij, lij (q. v.), the i being then actually expressed; comp. also
ragoman (q. v.) which stands for Human 'I am'. As regards the cir
cumstance that the i of IS, which is essential, is not expressed in writing,
I think this was done to distinguish the pronoun of the 1" person sing.
from the numeral for twenty 33, which is always written with a final i.]
rabd -ui3 adj. 9, 1. [I. 35, 6.] great, venerable, splendid. Syr. V'5
Arab. i_^, Heb. 3T [Chald. emph. N2T; Assyr. rabu.]
rabmaman y s. 7, 8. Z. 30, 8. the heart, soul, mind; the
centre. Chald. 22^> emph. Kzb; Arab, v-k>; man is a suffix. [Should
be pronounced labmaman, or lababmaman jVj.3. as it is often spell.
Assyr. libbu.]
rachat $>u adv. 18, 11. [This is translated by the .Pazand Jp,
and both words are left unexplained by Deslur Hoshengji. They are clas
sed among the adverbs, preposilions and conjunctions, and the meaning
'moist'' given by Anquetil, cannot therefore be correct. If )q> be read tar,
it may be taken as the comparative suffix, meaning 'more', or as *i' 'fresh'
tach (), rad 53 . ^>), rair iJ
191
in the adverbial sense of 'afresh, anew, again'; in either case, ^>v may
be read lavad, and be perhaps identified with the Chald. Tiy-S; 3ô
may also be read dar and identified with st> 'in, on', and if this can be
taken in the sense of 'towards, or against',, ^v may be read lachad, and
identified with the Chald. Ti-^; lachad }) occurs in the Sass. Insc.
in the sense of 'towards, in the direction of; see B. 83, 7., and in the
Chaldaeo-Pahlavi version lT)b, see B. 84, 7.]
rachitd -ucgjgJ s. 8, 6. a female slave, a maid-servant. [It is pro
bably only a miswriting for rapitd, q. v.]
radadd -^j^) adj. and s. 7, 5. true; a fact, truth; what is just and
right; in the Burhan-i qati', it is radhd. [The word appears to be
Semitic; but it is difficult to find its equivalents; T"n is in Hebr. and
Chald. 'expanded, extended'; TV) 'to tread down'; .fTT] 'to go, to walk;
to rule'; Syr. \\i 'to go; to flow; to chastise'; Chald. NT") 'to chastise;
to rule'; Ethiop. rad'a 'to help, assist'; etc.]
[rad! ~^)?>3 s. Z. 14, 2. chieftain-ship. Z. >î/.]
[radtum -)^3 adj. Z. 21, 7. chiefest, headmost, most leading;
superlative of rad, Z. >^j>/.]
raftan ))?& v. 15, 13. 16, 1. to walk, to go, to proceed; to elapse,
see sazitdnatan. [Pers. ^**i-]
rag 33 s, 6, 10. a vein. Pers. <>y
raglaman, rajlaman Ysj s. 7, 11. Z. 11, 4. 24, 5. a foot; some
pronounce it rajlaman, and that is, I think, more correct. Arab. 0^>y,
man is a suffix. [In the Sass. Insc. rt)>) lagalman, B. 83, 6. 12.
Chald. br), Syr. jk?.]
ragoman ûJ sing, ragomanshan ))*OOiV^ P'* Pron< 18, 2. we,
we all. [The pronunciation is incorrect; it should be Human, llumanshdn;
the first part JJ being identical with'//' in the Sassanian inscriptions; see
ra; uman is y human, homan, Sass. Insc. riOS*. y) expresses
'I am', like its Pazand am; )ftJOi)" is tne P^ral of it, )yw shun ser
192
rah -u3, raj ii, rak y, rakh yoi
ving as characteristic of the plural just as in jy^j^Jj ; Urnan (hotnan)

is used for the expression of existence; see homand.]
' rahik ^-u3 s. 9, 8. a slave. [Pers. ^jo* .]
rahik y-ui adv. or adj. 18, 8. late; slowly; grey with age, old,
antique; a long while. [Chald. pTH and pVTl.]
[rajasteh ^JttJ adj. Z. 28, 9. true, just. Z. -uyjtyCx).]
[rajlaman fls) s. Z. 24, 5. a foot; see raglaman.]
rak ^3 pron. 18, 1. Z. 3, 10. 29, 3. thou, thee. [Chald. ^b, "p.
Uo thee, thy'.]
rak }3 num. 20, 1. 7. 30.
rakhdr 3.u>a3 adv. 10, 2. 19, 1. Z. 4, 4. 13, 10. 38, 4. 42, 6.
again, back, afresh, anew; towards. It also denotes contrariety, reversion,
declivity; see avdz. In D. E., D. J. and D. N. it is read nakhdr in 10,2.,
and rakhdr in 19, 1., I think the former is incorrect and the latter cor
rect, as we have Idkhar in Chaldee; so it should be read either rakhdr,
or lakhdr; but not nakhdry nor rdndr as some would pronounce it.
[See lakhdr; Chald. -1111*6 ]
rak,honatan ))^yoy v. 17, 8. to think, to consider, to meditate.
[Its nearest approach appears to be yp~l 'to expand'; but the identity is
very doubtful.]
[rakht tfy) s. Z. 20, 10. suit of clothes; see Z. 61, note 2. Pers.
rakitd -utfja) s. 9, 7. a scholar, a student, a disciple, a pupil;

a boy; a servant, a groom. [It is probably to be traced either to the root
"ir1? Hebr. and Chald. 'to seize, to take', or to top1? 'to collect, to gather'.
I lake it as a present participle, or as a noun derived from a present
participle (comp. pakitd) 12b, "Pp? in a metaphorical sense 'to seize with
the mind'1, i. e. to comprehend; one who is accustomed to comprehend with
his mind', what he hears, be he a student, or a servant. It is to be pro
nounced lakitd.]
rakotd -?)y adj. 9, 9. prudent, wise, canny, vigilant, cautious,
well-versed. [This word is closely allied to rakitd, lakitd, but not iden
* ,y * y m 6s
193
tical with it. It is an adjective whereas rakitd is a substantive; comp.

Hebr. Tip 'one appointed to superintend', and Tj?Q 'a superintendent';
see Ewald Ausfiihrliches Lehrbuch der hebr. Sprache . 149, c]
raMm ^ pron. 18, 1. Z. 3, 9. 4, 1. 2. 13, 4. 15, 7. 22, 3. ye,
you. Arab. p*. [Chald. DID1? 'to you, your'.]
[ramch y$ s. Z.23, 3. a flock, a herd; a crowd. Pers.viLo; and **.]
ramitonatan Hp))^)? v. 16, 5. to throw, to cast away; {p. part.
ramMntu R*))gy9 I. 41, 4. Chald. Jin-'D^ from HOT; Sass. Inscr.
{(">?) lamitan, or lamitun, see B. 83, 8. 15. and Fland. Voy. en Perse,
vol. 4. pi. 190, I. 19; in the Chaldaeo-Pahlavi rrai B. 84, 7.]
[ranj g^) s. I. 34, 9. trouble, toil, painstaking. Pers. ^J.]
taphd uq.^3 s. 8, 5. a servant boy, a slave, a youth. [Should
perhaps be read rapiyd, and is merely a variant of rapyd. Chald. N*l-]
[rapisavin ))j&X3Q) s. Z. 42, 6. a variant of rapitavtn.]
rapitd -êp s. 8, 5. a female slave, a maid-servant. [Appears
to be allied to a fem. form of the Chald. N'DT 'a boy, a youth'; a form like
OTTCn is to be presupposed; ton actually occurs in the sense of 'girl'.]
[rapitavin ))>q<qq\ s. Z. 42, 5. the raptthwina gdh, or afternoon
part of the day. Z. -ju)joÔJ0W.J
rapmaman ,ftp s. 9, 8. a slave, an inferior or low person. [The
word appears to be connected in some way with the verb rapmammatan; it is probably derived from it in the sense of 'one who brings, or
fetches what he has been ordered', i. e. a servant.]
rapmammatan MW^fcj) v. 16, 2. to bring, to adduce or fetch;
to cause, to produce. [No Semitic root can be adduced which bears a
striking resemblance to it; notwithstanding it must be derived from
a Semitic origin, as it is certainly no Iranian verb. I trace it to a precative form of the Pael (causative) of Ni3 'to come', caus. 'to bring',
in the following manner. 3 I is the prefix of the precative or optative in
the Assyrian, just as J in Arabic (Oppert Grammaire assyrienne . 114, b
pagg. 51. 52 of the 2< edition); gp stands forj 6, for in the Assyrian
194
rap gj), rar )), ras ASJ, rat ^3
3 and s occur simultaneously in the same root, e. g. W2V and U'ey 'to
make' (see Oppert 1. c. pag. 6); ff mm represents the duplication of
)) w, as in the Assyrian cuneiform writing the letters m and v are not
distinguished at all, but always expressed by the same signs (Oppert I.e.
pag. 8). Accordingly the original form to which I trace rapmamonatan,
seems to have been Kbammfin = Kbavv&n 'let them bring'. One may
object that in Hebrew the Piel of N13 is not used, but instead of it the
Hifil ton, and that in Chaldee the word is not known. But KQ occurs
in the Assyrian (see Oppert 1. c. . 190. 4. pag. 89), and there the
verbs which are at the same time 1"J> and N'^>, actually form a Pael. That
the precative appears in the Pahlavi is not very surprising, as it is a mood
of very frequent use in the Assyrian. If the Semitic perfect and imper
fect forms are employed in the Pahlavi, why should the precatives be
excluded?]
rapQn ))$j s. 10, 7. a shield, a buckler, a target. [No corresponding
Semitic words can be found. I suspect it is some Turanian word.]
rapyd -J^jgjJ s. 8, 5.*a servant-boy, a slave, a youth. [Chald. NJ3>]
rard -ui) s. 7, 1. an ear. [This term for 'ear, is found neither in
any Semitic nor in any Aryan language.]
rasidan ))tf)-J v. 17, 6. to reach, arrive; to get, receive. Pers.
rasik ^JiiJ s. 9, 8. a slave. [From rasidan, meaning 'one who

comes when ordered'; comp. rapmaman.]
rasnik ^)*>J s. 10, 7. a javelin, a short spear or demi-lance.
raspind -uyyx>) s. 19, 9. autumn, harvest, fall of leaves.
[ra8taktnitu ^^pJOJ v. I. 35, 3. 3d sg. pres. he liberated , set
free; denominative of rastak 'liberated'. Pers. \j*"p = (j<^*#^ 'to escape,
to be liberated'.]
[rasti -J^-ttJ s. I. 41, 8. It stands for rdMi -j^jî-u) 'probity,
truth; Pers. ^sÛ.]
ratmaman j\J adv. 19, 1. here, at this place, in this world; it
is opposite to tamaman. [Chald. JDr6 'hither'.]
rat pJ, raz 3), ra -uJ, rail ^)3, rai -tu3
195
ratoshtdid ^mÔOK" s- 22, ^. the name of the seventh Nosk,

cfttd. [According to the Din-i-vajarkart and the Rivayats, it was the 8th
Nosk, consisting of fifty chapters. After the time of Alexander only
thirteen were recovered. Their contents are stated in the D. v. a) how
obedience should be shown, and how commands should be given; that
the orders of kings, higlipriests and judges should be obeyed; b) on the
fortification of towns ( ^MÔ f^fWrtij Dv providing them with walls;
c) on the' religious duties; d) on the things requisite for causing the re
surrection (of the bodies); c) on walking (four-footed) animals, and birds,
sheep and fishes, whichever may have been created by Ormazd and
Aharman; f) on all seas, mountains and countries. The name is written
>^0,u^001^ ratoshtditi in the Dinkart, which would be a real Zand
word. It is no doubt connected with rathaSshtdo 'a warrior'.]
rayomand ifiytyt) adj. 24, 4. Z. 28, 8. splendid. [Z. ra6vaiit.]
raz 3) s. 4, 4. vineyard; a vine; a grape. Pers. \.
razm fS) s. 10,4. battle. [Pers. ,.\. Z. -uiu) 'battle -line'.]
rd -u3 adv. 17, 4. 24, 6. not. Chald. t6> see Id.
[rdd ^>3 adj. Z. 28, 8. generous. Pers. (>K 'liberal', Z. rditi 'gift',]
rddonatan ))^))ôi)3 v. 16, 1. to run, pound, flow, gallop, [rdddncd
tf)))cgyj 3d pers. sg. pres. Z. 34, 8. It should be pronounced rehattintan ;
Chald. porn from tan*] 'to run', Syr. ^j; Hebr.'yn id.]
[rdeshna yîM s. Z. 38, 1. The meaning is not clear.]
[rdi -uJ a particle which is always put after the words and sen
tences to which it refers, a regular postposition; it expresses a) for the
sake of, on account of, Z. 3, 5. 6. j) y, -u3 y on account of two, of
three (i. e. if two or three are mentioned); eomp. Z. 5,8. 9. 35,8. 37, 6.
39, 11. 40, 6. 7. 9. b) as regards, in respect of Z. 36, 5. 6. 8. uuJ -S-o-"^
as far as a guiltless (innocent) person is concerned, c) for, Z. 13, 4. -am) .ftyJ
for you; ~ut) )fi Z. 2, 4. wherefore, d) in order to, I. 39, 4. in this
meaning it stands after a whole sentence, generally after the infinitive, c) it
denotes sometimes the accusative, I. 41, 2. just as l> in Persian. Etymo
196
ram %P , ran y), ra ~u) , r6, ri *)
logically it is to be traced to the Old Pers. rddiy in awhyarddiy 'there

fore' (Inscript of Bisutun I, 6. 7.). In Zand we find a subst. rdti, plur.
rdtayo, which means originally 'gift', but which is taken in the more
general sense of 'thing'; see my work on the Gathas vol. I, pag. 92. The
modern Persian particle K, denoting the dative as well as the accusative,
is identical with -ui). See more about rdi in my pamphlet 'fiber die
Pehlewi-Sprache und den Bundehesch' pag. 21. 22.]
[ram ^ s. Z. 44, 3. a proper name of some Parsi priest.]
[ramashna, ramashni ))Hi^p , -XJJ'O-Jr
s- z- 28> 8- 44 * P'635"
ure. Pers. u^K id.]

ran )yA s. 7, 11. Z. 11, 3. the thigh.
Pers. ^K. Z. -wjW.
rdrag 3Ji) 6, 2. (see prag).

rds ^ji3 or rdh &) s. 2, 5. Z. 14, 10. 24, 8. 35, 2. way, path,
passage, road. Pers. sK.
r<&( ôJdJtJ adj. and s. 7, 5. right, true; truth, fact. Pers. ou*L
rdstihd j^jôiiji) adv. 23, 6. rightly, in the right way. Pers. ^c*-*!;[rds<w Â5jj) part. I. 35, 7. ^0)(ty4f jÂmJ pg 'it was accomp
lished'. The translation 'it was rearranged' is probably better.]
r<fc &) s. 7, 5. a secret, a mystery; pi. rdzjid -*\y^ Z. 8, 9.
Pers. \U .
re JJ num. 20, 7. 22, 8. 23, 6. twenty ; ,20.
[rcsh, risk ^3 s. Z. 28, 9. 36, L 3. 37, 1. a wound. Pers. Jijy
Z. rish 'to wound'.]
richa ^j) pron. 18, 1. to me too, of me too, I also; ri + cha.
[Should be pronounced licha. To prove that there can be no mistake as
regards the meaning, I quote a passage from the Dinkart vol. VII, pag. 292,
lin. 13. 14. of my MS. Ij y3 *))$yv* ^ ^ iÔO-4 * * *$ M V
ÎliOO3^ jr ^ 'come thou to my sister (or) daughter, I too come
to thine', Chald. "h 'to me' + Pahl. q cha 'also'. See more under ra]
rid
^j) . U), rish ^*3, ro p
197
rfctofe ^^jj s. 8, 5. a servant boy, a slave, a youth. Pers. Jjo>;

it means also a prematurely-born child.
[riddni -J^yîi s. Z. 11, 2. excremenl. Pers. ^Jo 'to ease nature',
st\-^ 'excrement'. Z. trtto. Vend. 5, 1. W. where it is rendered by
jm^m ^j3 i. e. 'he discharges excrement'.]
rish -Jfj^J s. 7, 6. a beard. Pers. ,jo*.
rish -\)^J see r&ft.
rishonatan jj^j^Ji v. pres. 1. sing. rishonem, 3d sing, rishoned,
15, 3. to knead, mix, leaven, to create a form. [Should be pronounced
lUhonatan. Chald. and Hebr. Vt>> Syr. vl\; Elhiop. Jaws, 'to knead'.]
[robashna jjHMp s. a) walking, going, Z. 41, 7. 8. )?My AJ$pi
'in walking', Z. 42, 2.; 6) flowing, continous flow, Z. 36, 8. )>HMr ))*
continous flow of blood; c) it is the translation of the terminations tdto,
tdtac, tdtem Z. 2.9, 1. and in this sense translated by Destur Hoshengji
'lasting, duration, current, continuous'. robashni jy^yip s. translates
in Z. 11, 8. the tdtem of drvatdtem, in 17, 7. tdtaecha of yavatdtaicha, in 23, 11. tdtem of ushtatdtem. It expresses here duration, con
tinuity. Pers. ltj).]
roMA; ^.uiy adj. going; 24,3. [^y)))H> V|r <mav 'l De g'n8' ' e
be efficacious ((said of an incantation). I. 39, 2. ))?)^ Wr t0 st'' a_
going, to set in motion, to make lasting (said of the religion when,
established by Zoroaster.) In Z. 21, 9. it renders uruno in athauruno,
where Destur Hoshengji translates it by 'agreeable'; see Z. 62, note 1.
Pers. f5;J
[roban ))m<p s. Z. 11, 11. 23, 9. 36, 9. I. 35, 9. soul, spirit. Pers.
o'j)' Z. urvan.]
[robanik ^y\y adj. Z. 34, 1. It probably means 'what refers to
the soul'. **y*iy ^-O^M ""'e robanik sin' is put together with the hamimdlan sins, q. v.]
198
r6, ro y
robds O-uiy s. 21, 9. a fox.
Pers. sLy . [Z. urupi.]
rod $y s. 3, 1. a channel of a river, a great river; a lake. Pers.

t>^ and xiU>- Ojs. [Z. urud, loc. urUidfii.]
[rodhik ^<y adj. Z. 39, 11. It probably means 'grown-up; high,
talP. Z. rud Ho grow'; raodha 'stature, height'. The original form may
have been raodhya.]
[rodik ^y s. Z. 10, 11. an intestine.
Pers. Jy . t<3^.]
rfo, rw ^y s. 7, 3. Z. 7, 13. the face. Pers. ^.

roeshman )#}$y s. 6, 10. Z. 6, 6. 7. 11. 7, 4. 9. 44, 1. the head;
23, 6. beginning; also used for 'end' or 'finis' ; lop, summit. [Chald. Wl,
tfn, Hebr. tftf-].]
roghan )oy s. 5, 7. oil. Pers. \j)). Z. raoghna.
rdin yy> adv. 19, 2. before, ro + in. [It appears to be Semitic,
as it is explained by the Persian pcsh. It is probably to be read loin, as
it is best traced to Chald. fyh -before the eye*. 1 have however some
doubts as to the correctness of this derivation. We must, perhaps after
all, trace it to ^ 'face'.
Sass. Insc. 9(92/ Mini, B. 83, 5.]
roman ^"y pron. 18, 1. Z. 4, 1. 20, 7. 22, 11. we, (pi. of 3 ra).
[Should be lanman. In the Sassanian inscriptions rt w lanman Bund.
ed. Westergaard pag. 83, lin. 11. Paikuli IX. 4. X. 2. XI. 2. Chald. fj.
It is an oblique case, like all the Semitic pronouns employed in Pahlavi,
but used as nominative.]
romand -M]y or roramnd -&y s. 3, 9. a pomegranate. Arabic
J*). [Hebr. |to*i, Chald. Wte"), won, Syr. fiio?, Ethiop. romdn.]
ropd -ugy s. 6, 6. a fox. Pers. sLy .
ropdh -*{y&Y s. 21, 9. a fox; see robds.
rorman ^y adj. 19, 10. eternal, everlasting. [It is explained by
iyÔJ*0 (j'^J^W- and cannot be connected with roramnd 'pomegranate'.
I take it as identical with Hebr. Dîy1? 'for ever', Chald. pD}j id.]
ro, ro, ru, rfl y
Ij"
[roshanu )y^ adj. I. 32, 4. 33, 6. 35, 4. shining, lucid. )rH}?J

like, the original light (lit. 'from the shining ground'). Pers. \j^)) ]
[roshni -^yi^y s. Z. a) light, a translation of raochahhem Z. 28,
10.; I. 32, 4. 35, 4. b) wealth Z. 18, 11. a translation of shaStem. Pers.
[roshni-frdz o)$) -Xjpoy s. Z. 42, 11. name of the fourth quar

ter of the night. It is the translation of MJ-?^-" &>>& C^WJ*)'-'-"1'']
[rdsi^JOp v. 3d sg. pret. Z. 28, 10. he grew up; see rustan.]
[rostdk ^M^my s. Z. 18, 10. a' country. Pers. 1**ko.]
rotman foy prep, with, 18, 11. [Z. 3, 2. 13, 1. 25, 1. together
with, 20, 3. tfJMÔ''*5 lA*r lt Soes witn> ' e- A is added (used ot suf*
fixes and terminations) Z. 2, 3. -Xj^^Jfi) jfcy )K*-f f ,ie came .for"
ward with a publication, i. e. he brought forward a publication I. 33, 4.
A)^> j\y 4)(y one w/f/i the other, i. e. mutual; I. 41, 3. 5. Syr. ai>
with'. Chald. rvh 'towards'.]
roz Sy . (o^ s. 19, 7. Z. 42, 3. 43, 2. day. Pers. ^ .
[rubdnu )y\y see roban.]
rudastd -u^Miy s. 2, 4. a village, a market -town or village, any
inhabited place. Pers. La*^;.
In the Pahlavi translation of the first
fargard of the Vendid4d it is thus explained : }*)(} $ }-u^-Vl

*)YM J^ -"VWY* 'and ,he Place where tne People live (habitable place)
is called rostak'. [As regards the origin of the word I doubt its identity
with rustd, by which it is explained ; but I am unable to point out as yet
a Semitic equivalent.]
rustan ))f*r v. 14, 5. pres. 1. sing, ruem, 3. sing, rued to grow,
to spring up (as some herbs, grass, trees, etc) Pers. ,jJ^ Z- urudhrustd -Mîsy 2, 4. see rudastd. Pers. l&wjj.
200
sa ^J
X) . sah -*J9
JO
s g num. 20, 8. forty, 40.

sabsabd -yQl*0 s. 6, 10. the hair of the body or head. [Vull ers
compares (Lexicon Persico - Latinum vol. II, pag. 1545) the Syriac (La^
which means *a lip, and the shore of the sea', Hebr. DBfes Chald. NBQ,
Arab. -, and states its plural to be \HL2; but neither the Syriac gram
mars, nor the dictionaries of the language, know of such a plural, but give
,?'-i,."i in the status absolutus, and }oa (see Hofmann, Grammatica
Syriaca pag. 274) in the status constructus. As neither the form, nor the
meaning is in accordance with sabsabd, the comparison is inadmissible.
As regards the sound, the nearest approaches to it are the Arabic
y-^w. Ho make flow1, yw*w 'a desert', umoa^ 'to disperse, diffuse,
to destroy', y-axo 'thick'; Ethiop. sabsdb 'marriage'; but the meanings
nowhere suit.]
sad quo num. 20, 9. a hundred. Z. (^.tui; Sans, s'ata;
Pers.
Jua,
sadigar *$$$* num. 2, 9. Z. 1, 6. 42, 9. third. Pers. Jo
sagr J s. 6, 5. the dog. Pers. dC*. [Z. spa", ace. spdnem. Sans,
s'para, Greek xvwv, Lat. cam's, Lithuanian szwms, nom. szu. The oldPersian form appears to have been spaka, as we learn from Herodotus,
who informs us (I, 110.) that the Medes, whose language, as far as' they
were Aryans, was identical with the Persian, called a dog andxaJ]
sahastan ))^x>ux> pres. 3 d sing, sahed v. 13, 2. to fear, to dread.
Pers. ,jj^gw; see madmamunastan.
[sahid qmss v. 3d sg. pres. Z. 26, 1. wishes, desires. It rests
however only on an emendation made by Destur Hoshengji, who reads
^jwii for ^yjfl ; it is the explanation of the Zand gjugja = fgunuwx
which is generally rendered in Pahlavi by *), to which the meaning
Ho wish, desire' is frequently given; see madmamunastan.]
[sahmwsi s. Z. 34, 5. fear, terror. Pers. * g ' ]
sak 4y . aJO, sakbl ^y-tf, sal 3i3 , san J(j
201
safe a(j num. 20, 8. fifty, 50.

sakddum Qtfyâ s. 23, 8. Z. 38, 5. the name of the 18th Nosk
?m. [The name of this Nosk is not to be found in the lists of the Rivayats, but in the Dinkart it is enumerated. In Z. 38, 5. a passage from it
is quoted. This proves beyond doubt that a sacred book which bore the
name of Sakutum actually existed.]
[saklit ^y- adj. Z. 27, 3. vigorous, powerful. Pers. ouio^w.]
sakhtan ))tfy*> v. pres. 1. sing, sanjcm, 3. sing, sanjed. v. 14, 13.
Z. 43, 12. to weigh; to draw; to be trusted; to turn or render hard.
Pers. j*A.
sakhan \yX> s. 11, 4. Z. 8, 6. 8. 26, 7. 32, 7. 43, 8. I. 34, 9. a
9
word; discourse; speech.
**
Pers. \j&^% ij-^0^? cH=Uw) \jjKî an"
or**-"sakind -*>yjX> s. 10, 6. a knife.
Arab. lj*M<. [Chald. pp, Syr.
]-" .]
saltd, salyd -{)htt adj. 19, 4. Z. 2, 9. 4, 10. 20, 9. 24, 5. bad,

*
wicked, Arabic ,-&, ^?r^- The proper .pronunciation of the word is

sarid, as will be seen from saritar the comparative of the same. [It is
doubtful whether it is identical with the Arab. ,- 'wickedness' to which
the Hebr. "ID 'obstinate, sour, sullen', may be added, as it is not to be
traced to a verbum ])"V< but to one H"b- or ti"b- The nearest approach
to it is Cbald. &C1P. Syr. }liZ 'stinking, of bad smell'. As regards the
affinity of the ideas 'to stink' and 'to be bad', compare the Hebr. I2>N3 'to
stink', with the Chald. &>3, Syr. iLs 'bad'.l
[sahjd-bakht ôoqhj^jjjj adj. I. 40, 4. of bad luck, unfortunate.
Pers. oiJojiVj.]
[sanddr J^fj)0 ^ *> %' ' ^> * masteri chief. Pers. Jdyu,.]
[sanch -^fjJO s- Z. 36, 5. 6. 7. 37, 4. a blow with a weapon. Z.
snatha 'a blow'.]
[sanehd ^jo s Z. 34, 6. a weapon.
swish, Z. snaithish.]
It should be pronounced
26
202
.viii ^j, sap )D, sar JSS

Bang a^j s. 12, 5. a weight; value, worth, price; a stone (either
precious or pebble). Pers. lXJL*.

sapand, safand *)$& s. 23, 2. the name of the 13th Nosk ahhcush. [It contained sixty chapters. Its contents are thus slated in the
Din-i-vajarkart: a) on the value of knowledge for men; b) on good
works which serve to benefit scholars and pious men; c) the history of
Zoroaster who was bom from the womb of Doghdi; d) for how many
days during ten years each Destur and Mobed, as long as he is in the
state of purity (which has been effected by the Barashnom' ceremony),
should repeat with a melodious voice this Nosk, by which means he may
obtain the fulfilment of any wish for himself, or for others. As regards
the etymology of the word, it is no doubt, identical with the Zand spcnta
growing, wise, holy'.]
sapandomad ^yjgpi s. 20, 3. 23, 10. the name of the 5th day
in each month, also the name of the 12111 month; name of a genius pre
siding over the earth, drmaiti. Originally in Z. jyuiitfut _uô}^j)
which is changed to sapandomad and sepanddrmad.
sapar jq& s. 10, 7. a shield, a buckler, a target. Pers. -*** .
sapar-jaM j^V^gj-Ji s. 3, 8. the quince fruit. Arabic. Jtayu*.
[sapdl ^jj^Jii s. Z. 8, 2. the bridge of the nose.
The Persian
Jlt, JIa** 'a sherd, skin of a walnut', may be compared.]

[sapdrz 33i>^jii s. Z. 10, 11. the spleen. Z. spercza.]
sapetman, sapetdmdnu ))*>^Q> )^PÔe35 ;"'i- 23, 8. I. 32, 2.
pure, hallowed; the name of the 9th grandfather of the great prophet
Zoroaster, who is consequently called after this name, Zartosht of Sapet
man, just as Medyomah of Arastan, etc. Z. _jjg.uôjp .
[sapojashni -^jHiCy}^ s. Z. 35, 7. stabbing.]
[sapojtd tf))g)<tt v. 3d pers. sg. pres. Z. 35, 8. 9. he stabs, pier
ces. Pers. (jAikj-cw, (jj^jjj**.]
tar JJO s. 6, 10. 20, 2. the head; also 'used for the end, as sar
bahod 'it is at an end'. Pers. r>.
sar
\*
203
sardcd ^j-uJJa v. 15, 10. Z. 31, 7. 3d sing, sardem -**> v. 15,

10. 1"' sg. pies.' tense of sariidan, q. v.
[sardeh ^3xi s. Z. 17, 3. kind, species. Pers. j^J
sarcshtan o^j^Jii pres. 1. sing, sareshem, 3. sing, sarcshed v.
15, 3. lo mix, knead, leaven, to create a form. Pers. jjJUiww,
[sarmeft î^>)a5 s. Z. 10, 12. the buttocks. Pers. (jJj-X.]
[sarishodeh ^yy^sjjz num. Z. 1, 6. one -third. Z. J/m's/iva.J
saritar jytyX> adj. 19, 4. comparative of sa?<2, pi. saritaran
)^J^)^3 Z. 31, 1. very bad, very wicked, malignant, etc. Here the ori
ginal form sarid is restored; see solid.
[saritari .j^J^Ytt s. Z. 2, 2. badness.]
saritonatan ))q*))tfy& v. 15, 12. to embrace, copulate, to cohabit
with a woman. [The word is, doubtless, of Semitic origin; but I cannot
discover it in the Semitic dialects, no, in Chaldee means only 'to stink',
but not 'to cohabit'. The nearest approach to saritonatan, as regards the
meaning, appears to be Chald ^D 'to tickle, to titillate', which is used
with respect to the gratification of lust.]
\
2
sarkotd -u^yx> s. 7, 5. a secret, a mystery. Arab. -. [The
Burhan-i-qAti' assigns to it, besides this meaning, that of >l<5 'a piece of
wood for the execution of slaves', but in the old Glossary itself, such a
meaning seems to be unknown. Its etymology is uncertain. It is, perhaps,
a corruption of the Latin sceretum.]
[saroba uya s. 1) horn, a horny substance Z. 10, 5. Pers. .~w,
Z. -ju). 2) word Z. 18, 1. 2. 3. 4. Z. ^nJU.]
[sarosh ~\}yx> s. Z. 9, 4. It is the translation of the second part
of the compound dereto-sraoshem, explained 'composed according to rule'.
Accordingly it seems to mean, in this passage, 'order, rule'. Z. sraosha
the genius presiding over the religion; obedience.]
sarudan ))y>yx> pres. 1. sing, sardem, 3. sing, sordid, v. 15, 10.
to sing, to chant the Gatlias ; [past part, sarud q>y& Z. 26, 6. sung, chan
ted.] Z. jqaJUJ w*WJ . Pers. ,jt>jwu<.
204
sat pJO
satar JôJO s. 24, 2. a star.
Pers. six**, Z. stare. Sans. stri.
satd -uôA3 s. 2, 2. Z. 2, 8. .sv///^? -*{y^ . s/;y -^^> 2, 2. the

world. These three words are nothing but dilTerent readings of the same
word, but as they stand, I think they are mispronunciations for want of
two dots on the top, with which they can be pronounced getd, gethd, getihd; Z. -uOKJ^Qj! Pers. {S*jS'; therefore I believe the correct pronun
ciation is getd, etc. and not satd, etc., thougli in Zand as an adjective
of -uOkj-uqj, the word j^ji>^Ji> always occurs, but that is always
translated by )yyoq>& and not by -u^m , etc. ; so it is ge ;}3 and
not js s in all probability.
[I cannot agree with these remarks of my
learned friend, -u^x, jôjo, -^^ are to be read respectively satd,

sathd, satyd or sati and are identical with Z. j^j. 'creation, world';]
pi. sathihd jnyiuf>> 2, 1. worldly things.
[satdihd j^y-uîi adv. Z. 34, 6. 39, 3. in reality, really.]
\satdmeh ^V9-^ s. Z. 39, 3. violence, injury. Per.*. *.]
[satch A^>a s. Z. 40, 8. It is miswritlen for -\}<p& 'world'; see
satd.]
[satiz W^ s- 2. 26, 4. a quarrel, anger, hatred. Pers. uiu, Z.
-juyjô-u instrum. Yt. 10, 71.J
[satizad â^^>x> adj. Z. 26, 4. quarrelsome, obstinate.]
satMgar \i^x> s. 22, 8. the name of the first Nosk, also called
stud yesht = yathd in the yathdahii-vairyo prayer. [Satudgar is not
identical with stud-yesht, or setud-yesht; both are enumerated in all the
lists I know, as two separate Nosks; only in respect to the place they occupy
in them> and the orthography of satudgar, there is some difference. In the
Din-i-vajarkarl and the Rivayats, stud-yesht is placed as the first, and
satudgar as the second Nosk; but in our Glossary and in a list of the
Dlnkart, where we find expressly remarked: ^4^)0 V^^^dJI 'ano" "ie
beginning, i. e. the first, is the sutkar" (VII. pag. 274, lin. 8 of my MS.),
.it is'mentioned as the first, and the stud-yesht as the twenty-first or las!
Nosk; for the ^)03 23' 5* in. this Glossary can be only the stud-yesht,
sat ôJfl, saz & . 3
205
the first word -having been omitted. Instead of satudgar the Dinkart has
always 3^)0 sutkar which is, I think, the correct form; it may be
traced to a presupposed svto-kara 'the doing of useful things'. In the
D. i. v. and the Rivayats, it is said to have consisted of twenty-two chap
ters and treated of the following subjects: a) on giving advice to other
people, on praying. and almsgiving; o) on the performance of good ac
tions, and on inducing others to practice good works; c) on marriages
among relatives.]
[satur, sattiri jqJ)^ s. I. 35, 5. -J(_jJ)^ ))0 in lines, i. e.
verses; thus the phrase .is understood by the Desturs. That it means
something referring to the composition of books, or to a list of books,
follows with great probability from the context of the passage; whether
the meaning in B. 80, 5. is the same, is doubtful. As regards the etymo
logy it is probably of Semitic origin. If we trace it to an Iranian source,
,-
9 9
we should have to identify it with fy*** i /j**" i ^y**^ 'firm, stable ; per
fection, completeness'. The latter meaning may be applied to _^))^55 ))gj ;
the whole passage would then mean, that the shapir-din-nemilddri, i. e.
the guide of the good religion (name of a work), comprised in its com
pleteness about 1,000 chapters. But this meaning would not suit the
context of the passage in the Bundehesh 80, 5. where it must mean 'line,
lineage'; besides the form satUr does not exactly correspond with sutvdr,
there being no d. I take the meaning 'line, lineage', as the correct one,
and identify it with the Arab. vlau* 'a line, principally one which is cut
into something, a- series, a set'; comp. J^ 'to write' (by making incis
ions); Hebr. Chald. 1B# id.; Syr. û,, ^f 'a letter'; Ghald. "lEtf; 'a
written contract'; Assyr. satar 'to write'; see Oppert, Exp. en Mes. II,
pag. 148. 49.]
[sazashna ^0633 s- Z. 26, 3. 42, 3. decaying, ending; lapse. It is
the translation of the Z. j^ûmi 'passing off' from y*na 'to pass off'.]
[sazdktar 3^.u)J3 adj. Z. 40, 10. capable. In the MS. D. H. , it is
correctly written j^jj^ ; it is comparat. of sazdk Pers. !y** Mil, con
venient'.]
[sazd ^3jo s. I. 39, 6. strife, war. It is probably only miswritten,
or mispronounced for ~*atiz. Pers. ****.]
206
saz 3d, sai hJi, sat &y*, se jao, sci)
sazttonatan )^))c^3i9 v. 15, 13. to go, depart, elapse; to die,

expire. [It is no doubt of Semitic origin, as is clearly indicated by Hie
termination Hon which is never found in Iranian verbs; but I am unable
to discover it in the Semitic dialects. It is probably mispronounced; the
3 may stand for ^, as is the case with HWrV^ instead of )j^jy^^,
bolh of which occur; thus we arrive at a root sayai, which may be a
softening of savai, as v and y may interchange in the Semitic langua
ges. The nearest approach is then the Elhiopic sosava, ansosava (instead
of savsava) 'to walk'.]
sdl )?*& (sing.) sdlan jîtX) (pi.) s. 19, 5. year.
Z. saredha.
Pers. JL,.
sdldr J.uhu.tf s. 9, 1. a head, a chief, a leader, a commander. Pers.
\sdlch fiui& s. Z. 5, 10. a year. Pers. XM principally used after

numerals.]
sdtonalan ^^^ya v. 15, 13. Z. 40, 3. to go. [3 d pers. sg. pres.
^j^^yii Z. 16, 9. 19, 4.; ft)))^)^ ?9 Z. 2, 3. it goes together, i.e.
is joined. Hebr. Wfff = HDfc' Ho turn away, to leave the right way'.]
se 2^j num. 20, 5. 21, 2. 4. Z. 1, 5. 3, 5. three, 3.
Zand thri.
Pers. ju,.
scbrid tfypi) s. 5, 6.; see under akbrid.

[seng $y& s. Z. 35, 5. stone. Pers. JuU.]
[senivysyt adj. Z. 1, 6. threefold, triple.]
sepdn -Qjj^)ja . s. 19, 6. 22, 6. praise, thanks.
Pers. {jJ^M .
seraz 5)y> . S)xo num. 20, 4. 9. Z. 31, 9. 37, 5. 300.

scrkeh y^)j3 s. 4, 5. vinegar. Pers. x^lw.
sesad ^>x>sx> num. 20, 9. three hundred. Pers. ilos*.
setddan ))tfyyib 16, 11.; see josgmatan.
setdrch aju^x> s. 1, 6. a star. Pers. *sLxw.
scv fâ s. 3, 9. an apple. Pers. ^* and v_*
sfi, si 6, so Mj
207
sezdahum Gyov* num. 9, 4. thirteenth. Pers. *i>j** .

at ah . ^3 num. 20, 7. Z. 31, 9. 39, 10. thirty, 30. Pers. v5.
[sidh -u~njx> adj. Z. 6, 8. black. Pers. six-*.]
slk Âtf num. 20. 8. seventy, 70.
sikonatan jj^jj^Ji pfes. 1. sing, sikonem, 3. sing, sikoned v. 13,
12. to tear, to lacerate.
sim u& s. 12, 3. silver; (see asim).
Pers. ****.
[sma-masa -ua). ^yy adj. ;Z. 39, 8. 9. having the length of a

breast; see Z. 74, note 1. Pers. ku~*. In D. H. it is -ui> W^'l
sineh 4UJ3 s. 21, 11. Z. 10, 10. the bosom, breast. Pers. &ul.
sir Jb* 4. 8. garlic. Pers. -j^*,,
[sistan )yoq>x>m s. Z. 17, 4. nom. prop. Sejestan.]
[sttdcsTma )jn3*uyx> s. Z. 19, 1. prayer, praise. Pers. ,jjUu*.]
sobard -\)0 s* ^> **' an exPectatin> hope; realization pf a hope.
[Chald. N"l13D> NTQD hope, expectation; see aiabdri pag. 55.]
[sdbdrc&hnu Îtm^ s. I. 34, 8. expectation, hope; hoping.]
[sochashn )>*0(2)0 s- * 32 10 burning |)^ ))*0<2)0 *1 il came
to burning, i. e. it was burnt. Pers. ^jjci*^.]
sochritnatan . shochrUnatan M^)rG)0. M^lr(2>*0 v 16, 12. to
plunder, ravage, pillage, rifle; Paz. apordan, q. v. [It is a Shaphel-form
probably of the Chald. verb. "ISj; 'to press, to squeeze'; if 'squeezing' be
taken in a metaphorical sense it means 'plundering'.]
[softa )^4J)0 Pasl Part- z- 7 7- (witn K3) pierced. Pers. kJlL.]
[soft, supt pgjo s- z- 10i 7- shoulder.
Pers. ouiJL. Z. ;>#.]
[sokht ftyjO v- 3d sm' imPerf. I. 41, 1. he burnt. Pers. ljX^L

'to burn'.]
[sosh -^^j s. Z. 10, 10. the lungs.
Pers. tj*. Z. sms/m',]
sosfa, sos?/<2 -Yj-^X? s- 5> 2- z- 12' 2- 15> 10- a horse. In Burhan-iqali' stsi7< and sosibdr, in J. D. sosydr. Chald. NJD1D. Syr. î*-".
m">, SU, Sfl
Wj,
Si Ôi5
sosobarbitd -u^jiJi^j^ s. 6, 1. a swallow.
[This is a compound
of three words: sdso-bar-bitd;* soso is Hebr. DID, DV,

, Chald. WCID
T . 'a
swallow'; bar-bitd is Chald. MT3 12 'son of the house', i. e. domesticated;
the whole simply means hirundo domestica, house -swallow, chimneyswallow.]
[sozcd ty&Hj v. 3d sing. pres. Z. 27, 3. he burns. Pers. >-.]
srobd -H\yx> s. 11, 4. words; see saroba.
[stdran )ytJuq>ib s. Z. 12, 9. pi. stars; see satar.]
[storg 3J)f>x> adj. Z. 26, 4. terrible, impudent; large. Pers. S'JlL.
Z. stdkhra.)
[sM ôj(j s. Z. 25, 10. 38, 3. benefit, profit, gain. Pers. o~*.]
siicZ<2r J-XJJO s' ^' ** ^' '*' ^' a cn'e* a nead> a master, a ge?
neral or chief, an officer of rank in any department. I think the word
may be pronounced sarddr as well as sMdr or sanddr. The change of
r to n is obvious. The former is more suitable and better known than
the latter. Pers. ^v**. [S&dar and sanddr are only mispronunciations
for sarddr.]
[sMt/drA -JQJ-JQ)0 s- 2. 12, 3. 34, 2. chieftainship. Pers. ^sl^-*,.]
[sddgik, sUdagtk ^^jy s. Z. 33, 4. wear and tear. Pers. Ji^. id.]
[s&d-homandihd j^^3â)_ô^ adv. Z. 9, 1. with useful (words).]
[sud-khdstd r iji^pxuyyo^fo s. Z. 25, 10. one who desires a benefit.]
[mktned yfyy^fe v. 3d sg. pres. Z. 26, 7. It is the translation of
the Z. a), and rendered by Destur Hoshengji by 'he may or will
benefit'. It is evidently a denominative of saoka which means in Z. 'ad
vantage', but is generally personified there. If we adhere to this meaning,
the Destur's translation may be correct. But in the modern Persian, from
which we have to explain the Iranian part of the Pahlavi, the word dy
means 'an ear or spickle of barley', and Sy 'mourning'.]
sumdhrr }$j^yyj adv. 19, 8. yesterday, sii -j- mdher; see mdher.
[The second part of the word, mdher, is clearly Chald. "DID, Hebr. "TO
sft ^y, shah^yQ, sliad, shag A..^, shah o^y
209
Syr. jlio 'to-morrow'; but the first sw is difficult to explain. Mdher in

connection with sii, is used in the sense of ' yesterday ', and not in that
of 'to-morrow'. Its primitive meaning appears to have been 'before, for
merly', as is shown by the Assyrian mahar 'before', mahri 'formerly, in
former times'; sii is probably identical with the Assyrian shnvd 'this',
used in the phrase in yumd shuvd 'on this day'; sumdhcr thus means
'before this day, i. e. yesterday'.]
[sunt y>*>)0 adJ.Z. 31, 8. lazy.
Pers. ouJ.]
sh -^
shabd ^MfQ num. 20, 6. seven.
Arabic liuj*. |Hebr. and Chald.
shabkonatan IIWI^J v. 1G. 9. to give up, leave, relinquish. [Chald.

pp?l? from p2f 'to relinquish', Syr. - **> ]
shadonatun J)^))-j^} v. 17, 5. to send. [I. 35, 7. shadiinct tf)))^fc>0
3d sg. impf., I. 32, 7. sltadtinitvu J)^j)JÔO 3d sg. impf. (with uu) 'he
sent'. Chald. tCW 'to pour out', and 'to throw'. In the meaning 'to send'
it does not occur in the Chaldee, but in that of 'throwing' it is found
in the inscriptions, as well as in the books, only in the form shaditun
B. 83, 5. 6.]
shagar jS-j^j
21, 10.
This word is translated in all MSS. by
npdr, which means 'far extended', but I cannot trace it to words in cog
nate languages, nor have I ever met with it in Pahlavi books.
shaghdl .Wiq-*) s. 6, 7. a jackal. Pers. Jl*-i, Sans, s'aydln.
shahahd -*{XX3 s. 22, 7. a demon, a devil, Satan.
This word
should be pronounced shaedd -$3-0 as m Chald. SOtf, NTtf- [Syr. \]\1.

Sassan. Inscript. plur. y*>))'>'22. sliiddn, Pai Kuli frag. HI, 2.]
shahar Jo'-jq s. 2,3. a city, a large town. Pers.-î. Z. shuithra.
shaherydr 3-^j)iJ^j s. 8, 9. a friend of the city; a potent monarch,
emperor, king.
Pers. X>j-.<.
' y
27
210
shnhJ^M, shaj fl-J^ . shak aj^
shahrastan ^^jiJyu^ s. 2, 4. a large fortified city, a capital of

a country. Pers. ,Jj;w-$-&.
shajrd -juig-jy s. 3, G. a plant, a tree; a bush, a shrub. Syr. ^.^
'a terebinth tree'.
Arab. Jh-sa-ci, pi. r*yi 'a plant, a tree'.
shak aj^j s. 3, 4. barley, a grain of barley ; an alloy of four grains

of silver in ninety-six of gold. [I cannot discover Semitic equivalents.]
[shakamba uâ^j s. Z. 10, 7. the belly. Pers. *, *X-if .]
shakar J4-^j s. 4, 6. sugar. Pers. JCi. [Sans, s'arkard. In 21,
8. it appears to be identical with sfcafcar&l
shakard -"^-\j s. 4, 6. sugar in all MSS. In the glossary of
Destur Jamshedji Burzorji of Surat, published with a Khordeh-avasla, at
Bombay in 1859, it is translated by ji>J ^\ pomegranate tree'. From
what source this meaning is taken could not be ascertained. Of course
the word ivy* khdr can be read also andr, but that is not sufficient,
I think. According to the classification, 'pomegranate' is out of place here, and
in all probability this word shakard means 'a drunkard, a tipsy man', as
khdr signifies the same; comp. Arabic X 'to be drunk', Hebr. and
Chald. *l?tf- Syr. p-- Ethiop. sak'ra id.
shakbahonatan )))y*M-\} v. 15, 11. to get, acquire, collect; to
toil, labour. [Its Pazand is vandddan, to which the Parsi priests ascribe
the above meanings. As to its origin, it is clearly Semitic; its nearest
approadi is Chald. 22tf, Hebr. 2?tf 'to lie down'; this meaning appears
to be confirmed by shakbahaned ^jj^jia^ Z. 25, 9. by which the Zand
u^jjijs (probably for ujûjuj) > 'he lies down' is rendered.
Destur
Hoshengji translates it by -desired, wished, got', following the meanings

ascribed to vandddan. In this sense it cannot be traced to 32t> but to
rpt? 'to find' which is however more commonly used in the Afel rctt'N;
see askhahonatan]
[shakeft ^)AJ0 adj. Z. 26, 5. surprising.
Pers. oji&i.]
shak.tonatan M?>11^34-0 v- 10; 6- m D- E- (J-^ *to bind'. D.J.

^jJu.0 oû*i lj jj3 'to lake arrows to their mark or aim'; the latter
sham ^j , shan y^
211
will be more suitable, according to classification. [Hebr. i"PlP 'to wander',

Ethiop. sakueya id. stand nearest; but the meaning does not suit.]
[shakndh j^y^y^ adj. Z. 20, 1. poor. It is probably to be read
shukndsh, or shukndish, and to be taken as a Huzvjiresh adverb, the ter- .
mination of which is generally read thd (see ZPG. pag. XXVII) to be
derived from Arab, ij-k** "to be poor1, comp. ^j+x^jjq, ,jjaL*wo 'poor';
Chald. pitfo 'to pawn, mortgage'; as one whose property is mortgaged,
is regarded as poor, the Arabic and Chaldee meanings can be reconciled.
shukndish can mean 'through poverty', or 'mortgaging'.]
sham #3 s. 21, 6. 22, 6. 23, 9. 24, 1. 4. Z. 1, 1. 36, 7. 8. 37,
4. 7. 42, 4. 5. a name,* Arabic *~^. [Hebr. and Chald. Ctf. Assyr. shum.]
shamag Sw s. 3, 5. rape-seed, sesame; in B. q. it is dLiî._._^
[Chald. NOtfeia'' id.]
shamhd -Hyifo 1, 4.; see shamyd.
shamitonatan M^MÛ^ pres. 1. sing. shamUuncm, 3. sing, shamitancd v. 14, 3. to stitch, or sew, to quilt in an ornamental way.
shamshdar Jijywj s. 4, 8. an onion. [It is probably no Persian
word, as it is explained by \Lo 'onion', and as there is no word of cognate sound which has this meaning; **-*. is 'cardamom'.]
shamsyd -^j>v^ s. 1, 5. the sun. In B. q. it is translated 'lustre,
light, splendor'.
Hebr. B"C!^, Chald. slat, emphat. JSB'pri', Syr. ] La "
Arab. (j***^. [Assyr. shamshu.\

shamyd -^j^h s. 1, 4. the heaven, celestial orb. [Chald. and Syr.
slat, emphat. pi. Njettfi ]^- , Hebr. CW. Arab. ?U~, pi. cjl^.*.^.]
shanat ?yQ s. 19, 5. 20, 4. Z. 16, 3. [I. 39, 2.] pi. shanatan
19, 5. a year. [Chald. JUtf. emphat. NfjW, pi. pilf', DJif, Syr. \L,, emph.
"i-foJ, Phenician DVff, Hebr. Dittf. Arab. ** 'a year'.]
s/icrrad -u)o s. 7, 4. the tongue.
Chald. tQWb 'tongue'.]
[It is probably a corruption of
212
shan )o, shap Q-J(j . sliar Jjy ,
lia AJ-iq , *hat ^(j
[shandinashna yi^^^y^ s. Z. 30, 4. a meaning, a commenlary.

From Pers. ^jxij*. .]
[shandkhtan HÔ">)*0 v. Z. 1, 2. .to know, to understand. Pers.
[shands ~Qyb part. act. Z. 9, 6. knowing.
Pers. Û-i.]
[shandsagl ^yiaay^ s. Z. 8, G. meaning, explanation.]

[shantch *<??<* s- z- 5> 9* 10- a *ear-
Chald. tO#, slat, empliat.
KFItf for rU!tf.J

[Shapdnu )J*4H) s. I. 33, 6. ^$)-jy ^fly 'Hie treasury of Shapan', name of the place where one of the original copies of the Avesta-Zaud
was deposited. The name is also written yAM^-iy I. 32, 6. 11.; see
I. 36, note 2. and I. 37, note 2.]
[shaptr ^fiJÔ adj. Z. 9, 7. 23, 2. 40, 4. I. 32, 1. 34, 1. 35, 3. 5.
12. pi. xhapirdn ^wJjgjjy 24, 5. good, exalted, better.
Chald. TDK1.]
[shapiri -qy$Q-q) * Z. 2, 2. goodness.]

shaptind -um^j^jj^j s. 7, 3. a lip.
Arab. \^.Lij, pi. ^îi.
[Chald. riDi? slat, emphat. NFi?*?-]

sharitonatan )W)$y~H) v. 10, 10. lo open, to freo. [Chald. HTf.
tOtf 'to dissolve'.]
[Shaspilxm yM&)~H) s. 1. 32, G. 11.; see Shapdnu.]
shash -XJ-\j 'TT num> 20' G> L l- 8- six' G< L J0*I>>'W
Pers. u**-'*' Sans. shat.
skashraz 5iy>y> num. 20. 10. 600.
shushsad ^5-^j-^j num. 20, 10. six hundred. [Pers. J-flî..]
shashum
.f>*0-\) num. 4, 7. Z. 1, 8. sixth.' [Pers. p~i,.]
shad âj-^j num. 20, 8. sixty. Pers. e*-iwi.

shast-o-panjyty ) -j^j num. 20, 4. sixty-five, 65.
shatan ))$yv s. 2, 3. a city, a large town. [I. 32, 9. 39, G. Should
be read shathru. Z. shoitra. Sass. Inscr. OlfpQl shalari.]
shat ^>0 shav 00 sh;v -*00' sliek ^"O
shalanydr J-^JMÔO s> 8' 9. a Potent monarch, a king. Pers. .Uî.

[Should be pronounced shatruydr.]
s/jafd -mÔO nuin- 20' 6- 9ix- Arabic ii*-. [Chald. ntf , ITS?, NPtf,
Syr. *!.]
shatman <$yO s. 7, 10. Z. 11, 2. Ihe backside, the back. [Syr. _.L^j,
2 ,
g *
Arab. o.*k, ^^-wJ.]

shatmatd -u^ftX} .< 3, 1. a canal, an aqueduct.
shatnd -)tf>0 s. 2, 5. It is explained by khald; see about it
in pag. 144.
shatonatan ))tHÔO v- 1?> 6. to adore, to worship.
shav q-iq s. 19, 7. night. Pronounced also shap, Z. -u^-ua^^.
Old Pers. khshapa , Pers. î, ; [pi. shapan ip>j -jy Z. 42, 3. 43, 2.]
shavshir Ji-\)W s. 10, 6. a sword. Pers. ûiw.i.
shazdd -jq3 jq s. 9, 10. a criminal , an accused (of a crime) , a
sinner, a wicked person.
[shddi -^jÔO s. Z. 18, 12. marriage, festivity. Pers. ^Li.]
[shdcd tfj-^^X) v. 3a pers. sg. pres. Z. 3G. 9. ii becomes, it is ne
cessary. Pers. ^jXw^Li.]
shdcgan j^ji-i^j adj. 2, 6. Pers. Ûsl-i and ^jlXlsLi royal,
princely; see mand.
shdh ey^-XJ s- 8' 10- a king, a ru'er- Peis- *L* 2. -^)0,UJI0O'*
Sans. fcs/u 'to rule". [Z. khshathra, S. fcs/ioJra.]
shurman
fv*>~J0 s- ?> V- 4. na'r5 na'r locks, hair curls.
[Ilebr.
Tyty, Chald. Tfi/. Arab. v-i, Syr. j^l*, Ethiop. secret.]

[shdti -Xj^ty-X) s- Z- 44' 1,; see shddi]
shdzdahum -f)*0)0-\j num. 11, 1. sixteenth.
Pers. pjc^wjLi .
[s/ierf c^j-JQ Z. 18, 11. splendor (according to the Pahlavi trans

lation). Z. klishacta. The proper meaning is, however, 'ruler'.]
shekam A^j *. 7, 10. the belly.
Pers. .jCw and *JCil.
214
shek 4-JQ, sh, .-lii 5-jy, shn, sho juj, shr )j^
[shckast ôJ3^ jq s. Z. 26, 1. a break, a defect]
shekastan o^^j^j v. 16, 9. to break; destroy, lo ruin, defeat.
Pers. ,j~X .
sher >~\} s. 6, 5. a tiger, a lion.
Pers. jj^.
shikonatan pôp^^j v. 16, 9. to let fall, leave, dismiss; to hang,

suspend.
[shin )XX) s- Z. 19, 3. lamentation.]
shir -b-^ s. 5, 6. 21, 9. milk. Pers. _a^.
[shirini jytjjiJ-^ s. Z. 18, 13. sweetness. Pers. ^-Aj-jui.]
[s/i7|yar ijy^j s. Z. 26, 6. a bow and arrow, a bow-string.
Z.
shochrunatan M^trfiW v. 16, 12.; see sochrunatan.

shodan jj^JHS v- 165 2- l0 De> t0 become, to go. Pers. ^jjci.
[shoe tyo s. Z. 5, 1. 2 7. 8. a husband. )^))y\j *ya ))& to give
in marriage. Pers. <sy^^\
shokd -u^fHs s. 2, 5. market, public square, forum.
[Chald. j?W, Hebr. piff.]
sholman fty^ s. 2, 8. hell.
Arabic ^jf~.
[Hebr. bff, bfW?.]
shuman yi$ s. 7, 1. the forehead, front, face.

shomdrman ^tt^y^ s. 6, 5. a cat.
[shopan J*^y^ s. Z. 40, 2. a shepherd. Pers. (jljj.-i, uV~*]
[shosar 3d^ s. Z. 11, 2. semen. Z. khshudra.]
shostan ))^>ay^ pres. 1. sing, shocm, 3. sing, s/iocd, v. 15, 1. to
wash, to cleanse, to clear.
Pers. ^Ju-i.
shrard _m3)-iq s. 9, 9. an aitizan, a skilful man in any art or

profession.
shritd -ju^jJj^j s. 8, 9. the king.
[Chald. N'D^tf-]
shtdr JiJ^jjy s. 2, 6. shore, coast; harbour; a border.
slit c^XJ s>1" yO' la ^
~1;)
shtind _u^^(j s. 7, 2. a laugh.

[s/iwd tyo s. Z. 19, 3. hunger. Z. shudhem.
[shukuptu )^j^-^j part. pass. I. 34, 2.
Sans, kshudh.]
I rather prefer reading
M^fiM-XJ xhukuftan, taking it as infinitive in the sense 'to admire'.]

sharri ^yo s. 19,4. benediction, joy, mercy, praise, thanks. I think
the word is misread for shanm from shand or shandish. Z. Cft|JOU',
Paz itf^-Hj and Pahlavi fi^suyn}. [It appears to be Semitic]
[shum -)j*o s- Z. 44, 1 ; see /mm.]
[shumaj q)Hs s. Z. 19, 2. land prepared for sowing.]
shumd -u-f)<0 I"'0"- ls> ! >"- Pers. l&. Z. -wG-'OiW'O . Sans.
yushma.
shumdr J--yo s. 19, 10. 22, 2. number, numeration, reckoning,
compulation.
Pers. Û-i.
shUti ))jiq s. 4. 8. garlick.
[Chald. Dltf.]
shupkd -u^gjjAo s. 11, 6. a weaver; a quiver. [Coinp. Arab. ijCLi

'a network'.]
tablonaslan pô^yi^ v. 16, 9. to break, destroy,
\tabi-unast
<<>x>\\ip 3a sg. pret. I. 41, 4. he destroyed. Chald. jTOFl from "OFI Ho

break', Hebr. "atf]
ta&nd -u)w s. 3, 5. grass, straw, hay. [Chald. NJDF1']
tag Sqt s. 4, 4. a date.

tag 3^* s 9, 10 24, 2. a champion, a hero, a brave, bold per
sonage; tagik, one possessed of some physical heroism; the angel Serosh
has this epithet. [Z. tafijishta.]
[tagiktum )^5*q> adj. Z. 29, 2. very strong. Superlat. of tagik.]
tahonatan ))^yoy> pres. 1. sing, tahoncm, 3. sing, tahmed. v.
216
taj (*t6, lak ^. tal fô, tarn ô
15, 2. to grind.
[Chald. jnt?, Hebr. |rtt?, Syr. ^4, Arab. wsde. It
ought to be written ))ô))^*>ô tahanonatau, as' the first ) is radical.]

[taj qm s. Z. 29, 1. Row.
[fcy'ar
Z. tacfia ]
JQ*p s. Z. 41, 10. a kind of measure.]
[tnjdrcd <$*<> v. Z. 3G, 8.
The reading is doubtful. My old
MS. has ^jJ-ufi) , Pers. i>. j.3 from ^jîjjf Ho pass, to pass by'.]
[tajed ^}^ v. 3d pers. sg. pres. Z. 35, 3. he leads. It appears In
be identical with the* Persian eJ^r1 't0 exll'act lo bring out', but the
meaning seems here to be different.
The passage -uy^ * -<)-^ W*
tf)(2^ 3 y3.u i>f can hardly be otherwise translated than 'if one leads
another lo a wrong way', i. e. if one misleads another.
to tach 'to go' in a causative sense 'he makes go1.]
[lakded tf)-u^ v- 3d Pers- s&* Pres- ^- 33, %
It may be traced
" occurs in the
phrase: tfy^ ^W^W which seems to mean 'he casts a look'.
Pers.
^jlVaXj 'to run hither and thither1.]

takvunatan
j)^>)y^ pres. 1. sing, takronem , 3. sing, takronhi,
v. 14, 12. to weigh; lo draw; to be twisted; to turn bard. [Il should be

pronounced takloiiatan. Chald. hffi 'to weigh1, Hebr. ^>j2#, Assyr. shaqal
Only the meaning 'lo weigh1 appears to be attached to it.]
talbd -ui^V a<U- ^> 6- âti Sreasc) tallow.
tarbd.
[Should be pronounced
Chald. frCHtf-]
tattd -m^V num. 20, 5. three.
Arabic kJLS. [Ghald. n^F). NTWJ.
Syr. iLi, jLLi.]

[tafe/A- aj^^ adj. Z. 10, 9. high, upper.]
tamaman ,f?> adv. 18, 5. Z. 12, 11. 13, 1. 2. 4. 21, 10. there,
in that place, thither; commonly also applied to heaven or the invisible
world, as ratmaman is lo this world. [Sassan. Inscripl. ft'Ofi tamman.
Bund. pag. 83, lin. 9. Chald. }EP,-]
tamdm H"-6V> pron. 22, 3. all, whole, entire, everything. Arab. pL*.
tam ^>, tan fit
217
[tammanach &^^> adv. I. 32, 7. there, in that place; see tamaman.]

[tan ))? s. Z. 11, 10. 38, 2. 40, 4. 43, 10. the body. Z. tanu,
Sans. <anw, Pers. ^jj'.]
ianafc ^^> s. 11, 3. an order, a correspondence, a proclamation.
D. E. pronounces it tok; this appears to be correct, as the same word oc
curs again, 17, 8. where in all MSS." the pronunciation is tok.
[tandvandl ju)$y)^> Z. 38, 1. otherwise read tandvandr; see
tandvandr.]
[tandvandr ))#)?> Z. 7, 7. 12. 24, 8. 37, 5. 6. 7. a sinner. The
correct pronunciation is tandpuhr, or tandfuhr, and is a translation of the
Z. tamiperetha, or peshotanush. On the meaning of the word, see my
pamphlet 'Ueber den gegenwarligen Stand der Zendphilologie', pagg. 34.
35. 39.]
tandbdrhd j^yjmi^ s. pi. 6, 4. beasts of prey. Pers. LjUi'.
tan-dorasti jq^jo)^_))^ s. 24, 5. health. Pers. 15a*usJoj'.
[tanfarmdn ))*r$Q))V> s- Z. 29, 4. one having his body under
control, an active , obedient person.
Pers. yjJ + (J /* 0
tang&n jwjô s. 4, 2. a fig, ^ci. Apparently it is a mispronuncia0
tion for )\>y> tin, as we have the same word in Arabic vj-w, and in
Chald. WFl.
tangilrid ~\yyw s. 15, 6. bro(th, mincemeat, eatable; game? [The
Pazand is khordili, and the first three meanings are derived from an
identification of this with the Persian ^^j^-; but it may also be identi
fied with the Persian ^^r^- 'a kind of bird', which combined
idea conveyed by the preceding Pazand verb bresbtan, suggests
meaning. If this last identification be correct, tang&rid is
with the next word ]
tangftryd ~nyv)? s- 5> 9- a bir(1> a winged animal. [Chald.
with the
the last
identical
N^'Jjna
see tarndvaryd.]
[tani 3\q> num. I. 41,4. 6. the second, the other; see dod. Chald.
P3FI-]
T: .
tanvdr )*>))? s. 7, 9. the belly.
28
218
tar J^>, tas ^qt . X>y>, tash -J(j^, tat ^s^

tar Jâ 18, 11.
[The meaning is uncertain; see rachat.]
[taraft ^)V past. part. Z. 39, 4. hidden, fled. Thus it is ren

dered by Destur Hoshengji, but I do not know on what authority. As the
subst. j^j^gj)^ taraftagi means 'force, violence', the meaning 'seized,
taken' would be perhaps more appropriate. The etymology is uncertain.]
[taraptagi, taraftagi jâ^>j3^> s. I. 34, 12. force, violence.]
[tardz y}q> s. Z. 18, 6. silk. Pers. vLi\]
tardzttk *)3_u)ô s. 15, 1. a balance, scale, weight. Pers. j}!*j'tareh ^3^ s. 4, 8. pi. tarihd -*Q(y^ 4, 7. a vegetable, a garden
herb in general. Pers. s>J' and ^K'-j'.
[tarest ^>ai)^> adv. Z. 6, 4. across. Z. xtJiuy.]
tarndvaryd ^yyty^ s. 6, 1. a dunghill cock; see tanguryd.
[Chald. N^TJfjFU]
tarstdan ))^s>}y v. 16, 8. to fear, to dread. Pers. ^Ju^j".
[tarvmiddr la^yy^> s. Z. 29, 4. a destroyer.]
tosa -u-Ov4 num' 20> 7- mne- Arab- ****
vfc.]
[Chald. ytt'F}; Syr.
[/r/s/t -j^j^> s. Z. 16, 9. It is the translation of the Z. -juJjwa which

seems to mean 'cutting', or 'a blade'. The Pers. (jij- means 'an axe'.]
tdsi ajos^j s. 11, 6. a garment, a kind of iron armour, a robe used
by nobility.
tasubrid c)[un s. 5, 5. see akbrid.
tasum -0<J^ num. 22, 4. fourth.
tatard _u3^ s. 19, 9. summer, hot weather.
[tateh a^ s. Z. 24, 1. leather-clothes. It is evidently derived
from i> 'a wild beast'; t>i5 means in Pers. the same.]
tatmaman ^V^^> s. 6, 6. a jackal.
tatmatd -w^cf^ s. 6, 6. a bear.
tat ô, tav )p, ta uy>, 16, tt Ay>
219
tatrfinatan ^jyô y. 1, 7. to rain. Perhaps this word should

be written matrHnatan, as connected with matrd, 'rain'.
tavanik ^^)^> adj. 9, 1. powerful, mighty, able, authoritative; see
toban'ik and tupdnik. Pers. blî'.
id -up prep. 18, 7. to, unto, until, as far as; whilst, even. Pers.
Li"; Paz. ~Hj)*i andd.
tdbd -jJiii^ s. 12, 3. gold; see ddbd. The correct pronunciation
is dahbd.
\tdk ûy s. Z. "16, 8t a twig. Pers. dli' 'a vine-tendril'.]
[tdki jyîi^ s. Z. 2, 1. singleness, unity, the singular number.
Pers. iî".]
tdlman &? s- 6i 6- a fox-
[Chald. ^F), N^yfl-]
tdlman jP'j*^ s. 7, 3. the nose.

[tdr JM^> Z. 21, 6. the Pahlavi equivalent of the Zand tarat, in
the compound dtare- tarae-naemdd.]
tdrik OJ-u^ adj. 21, 10. [dark, obscure.
Pers. *iJL>Xb*.]
[tdshid ^j->0<u^> pret. 3d sing. Z. 29. 4. he cut out, formed, made,

created. Z. tash; Pers. (jtVj-ilo .]
[tdvdn ))*#$> s. Z. 36, 9. a fine, retaliation, punishment. Pers.
Îjli". The reading of the passage is, however, uncertain.]
[Tdzlgdnu i^j-uyô pr. n. pi. I. 33, 8. the Arabs.
Pers. ^sU,
Pi. ijkp-]
tez j^ adj. 10, 7. sharp, acute, cutting, pointed; bold, impetuous,
vehement, swift; tart, acrid; see tiz. Pers. v*3.
tibd -*>j3ô s. 5, 6. a deer, roe, gazelle; doe. Arab. ^-jJs, pi.
*Uie; Syr. ]l^l; Heb. 13S-
[Chald. N^B-]
tind -um^ s. 2, 3. clay, mud. Arab. Jy*%; Syr. \Li.

K^tt.]
[Chald.
tfr JAâ s. 10, 5. a) an arrow, a bullet. 6) the planet Mercury;

the angel Tishtrya. Pers. _; Z. -ujj/^j^j^s -
220
tiz J^, to, t6 )y>

[tiz yô adj. Z. 10, 8. 20, 5. 25, 2. sharp ; swift ; see tez. Pers. ui .]
to )^> 18, 1. thou. Z. Gtf?>; Sans. <ua; Pers. yS,
[toban )Y*\W adj. Z. 30, 1. 38, 10. able, mighty, powerful.
Pers.
[<o65ifc Ai^Mhô adj. Z. 14, 9. able, powerful; see tauamfc.]

[toeshna ô-5)^> Z. 38, 3. heal, warmth. Pers. yiî and jiî .]
[tcy'and -3)j?> pres. 3d pi. Z. 7, 9. tojed ^Jfl^ 3d sing. Z. 3, 4.
of the verb tokhtan to punish, to suffer punishment. Pers. ,jjl&^j 'to
pay a debt'.]
[tojtibhna )yv&)V s- z- 3> 4- 147 5- 29, 6. 37, 1. 39, 6. punishment.]
[tojashnik ^J*0)^ s- ^. 3, 3. punishment; pi. tojashnigihd
-00^)OC^ Z. 7, 9.]
[tojinad -5)fi)^ pres. 3d sg. Z. 7, 13. tojmyen MJ^flU* 0P,a1, ^d P'Z. 3, 5. 6. to suffer punishment. As to their form, they appear to be the
causal of toj but without change in the meaning; see tojand. They are
the translation of the Z. chikayat, chikayato, chikaen.]
tbk 4)^0 s. 17, 8. an order, a proclamation; see tanak, juld and
madet.
tokhm W)? s. 3, 5. Z. 29, 6. seed, grain for sowing or other agricultural purposes, stone-fruit; sperm, progeny. Pers. ^&3 .
[tokhshdk ôq^jj|ô s. Z. 15, 5. 6. an energetic person.
Pers.
IcLsaJ.]
tomanid -Hjfiw num. 20, 7. eight. Arab. ^jUS. [Heb. rtftil?;
Ghald. VHOFl; Syr. \x&L.]
tond -u))? s. 5, 2. Z. 12, 4. 1. 40, 2. an ox, a cow. Some pronounce it also tord.
writing tord, q. v.]
Arab. \y$.
[This appears to be an old way of
<dp<5 -jugjj?> s. 3, 8. an apple. [Chald. and Heb. niBF); Arab. _U?.]
221
to, tA, tu, tri jô, u j . y>
topd -"2))^ s. 11, 7. a dress, clothes. [Chald. N2niFl, Arab. >->jj.]

[topdh ->W)> s. Z. 32, 9. 33, 3. 34, 9. ruin, destruction, injury,
mischief.
Pers. lo" and Ijj'.J

)q s. 5, 2. Z. 39, 6. an ox, a cow. Arab. i". [Also written
_*)ô
Chald. "Yin; Heb. Titf; Syr. \Ul.]

[tpsht ^)OK* s- z- ^9> 3* a sPade, a hoe. Pers. o^-iî.]
[Tosre s)M)^> pr. n. I. 33, 3. the name of a priest who collected

the Zoroastrian writings in the time of Ardeshir Babegan.]
totd, Ma -"?>)?> s. 11, 2. 17, 8.; see jutd and madet.
tdm )y 21, 10. Z. 8, 8. dark, obscure. [Pers. *j 'a veil, cover',
Z. temo, Sans, tamas.]
tumd -)? s. 4, 8. garlic. [Chald. ND1F); Heb. Cits'; Syr. ]iLol.]
tupantk ^ja>J(^> adj. 9, 1. powerful; see tavariik.
[Also written
tobanilc jiyvi)t>o.\
tureh aJjô s. 6, 6. a jackal. [Pers. s>3-.]
tutd -"<f)^ s. 11, 2.; see <o<d.
" ) >*
u \ conj. 22, 8. 23, 6. [I. 33, 3. 8. etc.] and; see va. Pers. j.
timed <$))** s. 19,3. hope, expectation. [Pers. Joyct and Juuo.!.]
ustdd ^yyisyo s. 9, 3. a teacher, a tutor, a master. [Pers. ^La*,|
and J>L.w.l.j
[uzed ^t)^)* v. pres. 3. sing. Z. 13, 3. ^j-^jai *&*>? 'it rises',
used of the sun.|
[wsir Ji3p> s. Z. 42, 4. 5. the latter half of the day, the after
noon; see Z. 75, note 6.]
[uziHn )y>-jyo s. Z. 42, 5. the last quarter of the day, the even
ing till sunset; see Z. 75, note 6. Z. -u\j)j^muC).\
*22
va ), vach Jfl, vad 3j
v
va ) conj. passim; and; see u.
.
[Heb. and Chald. 1 and 1; Syr. o;
Arab. j .]
[vac/; gj s. I. 34, 9. a word, a saying. Z. 4^>-ur>- Sans- vacfia*.]
[wac/ttr Jifij s. I. 32, 5. an answer, statement, decree. Pers. v^-j.]
even.
vad 5) prep. 18, 7. 20, 1. 2. 3. to, unto, until, as far as, whilst,
Chald. and Heb. "!# It may be remarked that the Semitic ]} is
often changed in Huzvarash into ) v, as in vad, Chald. "IJ?, and varikonatan, Chald. p*$; and further the Pazand ) is often changed in Per
sian into fc, as vahdr and bahdr, vahisht and bahisht. [18, 7. = Pers.
U, to, up to; 20, 1. 2. 3. id.; Z. 12, 1. 5| juui = Zand MJ.uj<0 ;
14, 12. w 3) -urn/ for ever = Z. -Môjtj>j*o ; 17, C. _tuu> i) 5) for
evor = Z. _ujjj(j.o.U)40 ; 35, 8. , i) 5j how far as;
-j^j^ju ij up to the completion.
I. 39, 2.
As regards the etymology 1 have
traced it already in my pamphlet: Ueber die Pehlewisprache und

den Bundehesch, pag. 20, to ~\y- This explanation which is quite
simple and natural, seems not to have found much favour. Spiegel reads
it nad, and believes it to be of Aryan origin. But this is at the very
outset most improbable: for it is in the Glossary among the proper Huzvaresh words which are generally of Semitic origin ; its Iranian equivalent
is Li'. There exists, besides, in no Aryan language a word of the same,
or a similar sound, which really conveys the meaning 'to, up to, as far
as'; the Pazand <Aj! which has been adduced as identical with it, differs
both as regards sound and meaning ; if it be identical , how does it occur
that the initial a is omitted? Or can one suppose that the Pahlavi, which
is anterior to the Pazand, has preserved only the shorter, while the latter
has the longer or more primitive form? Its meaniug is 'as much as';
but what has that to do with 'to, up to, till, until', which is throughout
the meaning of Aj? Very unfortunate is also the appeal to the Armenian
language, in order to prove the Aryan origin of S). The preposition^
vad p| . 3),
* vaf gj)
223
of that language has been compared; but this never means Ho, up to, till',
but 'for, with, towards', none of which meanings can be reconciled with
the established ones of 5j. About the identity of i) with Chald. Hebr. "iy.
Syr. i there cannot be the slightest doubt. The Pahlavi ) is in other
instances also Ihe representative of y, e. g. i) = by, ') and the mean' ing is in these languages the same.]
vad ^) adj. 19, 4. bad. Pers. Jo .
vadardan ))^J)^) v. 17, 4. to die; to elapse, to go, pass, cross.
. L
. L
Pers. ^jJoxtXS and ^jXiJo .
[vadarg 3Jô) s. Z. 14, 10. 24, 3. a bridge, way, path, channel.
Pers. jjS'.]
[vadaslt ~nj$) Z. 35, 6. 36, 2. prep, vad -j- Iranian suff. of 3d pers.
sing, 'up to it'.]
[vaddkht ÔO-Î Pasl- Part- %. 19, 2. dissolved, melted. Pers.
1
.|jJ7) ,
vadnd -up) conj. 19, 8. but, unless, except, only; perhaps, by
chance.
[vadrun, vatrun )yq>) v. imperat. Z. 24, 4. protect, guard; see
vatrunatan.]
[yadtinatagi -\J4^))0f) s. I. 34, 11. a deed, action, performance;
from vddunatan.]
[vafluk ^jJfc)) s. Z. 22, 12. a fall.
vaflunastan = na/lunastan.]
Should be read nafluk; from
vaflunastan jîij^gj) v. 16, 1. to fall. [Should be read naflunaslan; Chald. 17B3 from t>DJ. In the Sassanian Inscriptions at Hajiabad,
in the Chaldteo-Pahlaviversion, we find this verb in the form napall, or
naflal; see B. 84, 8.]
[vafra )jj) s. Z. 22, 3. snow. Z. _Je)-4 , Pers. o-> .]
1) y is very frequently used in the Punic inscriptions for the expression of
dark vowels, such as o, u, y; see P. Schroder: Die Phonizische Sprache. Halle
1869, pag. 91. 9396.
224
vagh aj, vah -u) , vaj G\ , vak ^
[vaghdan )yQ9J s. Z. 7, 5. 10, 1. 12, 9. the head. Z. _u}jJfl4J/?.]

[vagunatagi ^j^^) s. I. 34, 11. taking, seizure; from vugtinatan.]
vahtir Joqh s. 19, 9. Z. 22, 9. 23, 7. spring, the beginning of
summer; a blossom. Pers. y~$J.
vahi aSu) s. 5, 5. [The PSzand name of a quadruped; in B. 13,
19. and elsewhere, it stands for the zodiacal sign Capricorn, and must
therefore be some kind of goat. It may perhaps be read nahik, nakhfk, or ndik, but it is not safe to alter the pronunciation of the penullimate letter, as the diacritical dots occur in the oldest MS. Comp. Pers.
svj and \l*j .]
[vahisht ÔO-") s- Z. 14, 10. heaven. Pers. v^-*i^j ; Z. -uynjnyujj
'best'.]
vahman )y*)") s. 9, 11. a certain person, such a one, so and so;
any unknown or undefined person; also a child who dies before having
a name, is called vahman; one whose name may not be known. [Pers.
vahmiin ))H<f) s. 19, 9. the spring. Comp. Pers. ^jj*Lg_> .

[vajdrashn jqyu(\ s. Z. 35, 2. explanation, representation. Pers.
vajdrdan ))^VugH v. 13, 11. pres 1st sing, vajdrem a>Jj>(<>) 13, 11.
3d sing, vajdrid ^Vufi) 13, 11. Z. 37, 8. 42, 1. 43, 10. to pass, to
cause to pass; to pay, to perform, to satisfy. Pers. (jJsfji.
[yajidan MÔ&) v. Z. 40, 10. to speak.
Z. vach.]
[vajiddr )**$}&) s. Z. 23, 5. a reciter.]

vajorg *J)G) adj. 9, 1. great, grand, venerable.
Pers. Sy+J.
vakad At) adj. 8, 3. 22, 1. female, feminine. This word is pro

nounced by many nakad, and that is more correct, as will be seen from
the Hebrew synonym rDj?:; from which also it appears that d sometimes
interchanges with b, as may likewise be seen from makbrunatan =
makdrunatan; see nakad.
vakh -JU), van ))
225
vakhin )ffi s. 9,5. a servant,. [Probably abdu = Chald. nay; see

vdddnatan.]
[vakhsh -iqu) s. Z. 40, 3. instalment. Thus it is translated by
Destur Hoshengji; but I cannot explain it. tr^j is 'beginning'; <Jtia~>
'lot, part'.]
[vakhshtnidur J-u^jJOO*) s- z- 81, 4. a kindler; the Pahlavi equi
valent of the Zand 4J0O'JJ^ in tne compound dtare-vakhsho.]
[vakhsMneshnc -Sî^jj) s. I. 32 , 2. answering.
vakhsh 'to speak'.J
From vac.lt,
[vakhshCir iyty*) s. I. 32, 1. a prophet, an apostle. Pers. ,.*ica.. .]

[van ))) s. Z. 22, 4. a tree, a forest. Z. -u)j>^, Sans, werna.]
Vatland 4))) pr. n. 24, 2. [name of a star. Z. jja jpajW? .]
[ua7iaA7 $>*)) adj. Z. 21, 11. ugly, bad.]
vandhkdr Jjjôqi^ s. 9, 10. a criminal, a sinner, a wicked man.
Pers. pLC$-^ and \&t\Jf.
sin.
[vanus ôij) s. Z. 3, 3. 22, 8. 33, 4. 7. 34, 1. 37, 5. 7. crime,

>
Pers. sLsand aus.]
[van&sa&hnn )yto*>)) Z. 19, 6. destruction, decay.]
[vandscd <ft~o)) Z. 33, 4. vandshhl ^j-^j^jj Z. 33, 2. This looks

like a verb; but it is evidently the noun ()*j) with tfj.ii 'it is sin, there
is sin1. The reading of the MSS. differ; see Z. 33, notes 2 and 5; vandscd
is only a correction made by Destur Hoshengji.]
[tandskur lu^jj)) s. Z. 7, 5. 11. 39, 5. a criminal, a sinner; pi.
vandskdran )y*tiMû)) Z. 34, 2. sinners. Pers. X&zLS'; see tandhkdr.]
[vandskdri ^Yu^ji)) s. Z. 34, 7. 36, 7. sinfulness, viciousness,
9
criminality.
Pers. ^LxscLii".]
[vandashna )yî)) s. Z. 23, 4. acquisition.]

vandddan MftKJ)) v. 15, 11. 16, 4. [to find, to obtain. Z. vind,
Sans, vid, 'to obtain'; vandilu )^)\ past part. I. 34, 11. obtained.]
29
226
van j), var ij . ))
[vandiddd ^MJ-3-3)) s- 2. 41, 4. the Pazand name of one of the

sacred books of the Parsis, which is still extant; see joed - skahahdddd.
Z. vi-daevb-ddto = Pahl. javid-shcdd-ddt, 'given against the Devas'.]
vankd -*4)) s. 12, 2. wealth, riches. [Comp. Ethiop. varek 'gold'.]
var 1) prep. 10, 2. Z. 3, 9. 7, 2. 12, 1. 14, 4. 10. 17, 6. 34, 9.
35, 3. 8. 42, 6. a particle used before nouns to express the dative case,
as 6e is used in Pdzand, e. g. nasd var gabna dubdrcd; it is like
the Pers. j->. [It is a Semitic preposition meaning 'to, for. at1; and
should be read val, or ol; Chald. b$, where it is already sometimes
used instead of ^> the sign of the dative; Sass. Insc. i7.\ see ol. This is
one of the few words written with the peculiar i r, or I, which appears
to be a relic of the Sassanian l; the other words are ijj al 'dont', i>*(y
dkhar 'after', i^3 zakar 'male', and their derivatives.]
var i) s. 7, 7. Z. 10, 7. the bosom, breast. Z. -u/-u&?, Sans, uras,
Pers. and ,-?.
[var i) s. Z. 13, 12. a writing-board. Pers. s. ,]
varas *(y) s. 7, 1. hair, hair-locks, curls. Z. -nxtj)ul?.
varasldmansra J-tt^^rg^jJ) s. 22, 8. name of the 2d Nosk, cor
responding to the word ahu in the Yathd aim vairyo prayer. [In the
RivSyals and the Din-i-vajarkart it is the 3d in number, corresponding to
the word vairyo, and there called vahishta mdiisar. It is said to have
consisted of 22 chapters. According to the Din-i-vajarkart, it treated of
the following subjects: a) there should be no doubt entertained of the
truth of the Zoroastrian religion; 6) people should abstain (from bad
actions), and think about the religion; c) the praise of Zoroaster's qua
lities; d) on all good works which have been performed before Zoroaster,
and on those which will be performed after him down to the lime of
the resurrection, and on all the good things in the world.]
[varan )yoi) s. Z. 22, 10. a cave, an excavation. Z. !&x&']
[vardashna y0^} s. Z. 23, 9. circle, surrounding, revolution. Pers.
[yarded ^j^J) v. pres. 3d sing. Z. 36, 6. turns; becomes.
Pers.
var
i|
227
[vardin )y^J) Z. 23, 5. surrounding. It is the translation of Z.

-uqfl.uq8j7.ui? which is evidently a verbal form, 3d pers. sg. imperf. middle
voice; )y?J) looks, as to its form, like a 2d pers. sg. imperat. It has
not the form of a noun.]
vareh ^3j s. 5, 4. a lamb, a kid.
Pers. sJj.
[varg A% s. Z. 22, 6. a leaf. Pers. tfjLj.]

[varhomand SjûJ) adj. Z. 5, 3. 43, 11. pregnant, fruitful; pros
perous, wealthy, powerful. Pers. iXa/uo.]
[varhomandi ^sfiyoi) s. Z. 38, 9. increase, fruilfulness; pros
perity. Pers. ^(Xue.jj .]
[varida )tfy) adj. Z. 11, 7. fat, stout, obese. Z. -ugjluij; comp.
Pers. *>*5 'strong'.]
varikdnutan ))q>))*Sj) v. 16, 3, to fly, to flee, to run away.
Chald. p"$.
varkotd _u^)| s. 6, 9. a bone. Syr. \ZdjL. [Comp. Chald. Kpip*)2]
varman ft) pron. 18, 3. 10. 24, 6. Z. 14, 8. 18, 1. 34, 9. 40, 10.
pronoun of the 3d pers. sing. m. and f ; he, him ; she, her; and sometimes
also of the neuter, it, for which however y zak is generally used. [It
is often a demonstrative pronoun; that, that one. Hebr. "?N, bl$, ^N, or
br\, Chald. bx, Assyr. ul, Sass. Inscr. rt/2 valman, or (Oman; see B.
83, 8. 16., Fland. Voy. en Perse vol. 4, pi. 181, I. 7. and pi. 190, 1. 20,
21. and Thomas's Sass. Inscr. III. m. 5. and xiv. 5; see olman.]
varmanshan )yfji^^v) pron. 18, 4. Z. 7, 9. 13. 12, 9. 15, 3. 9.
they, them, their; those; pi. of varman. [Should be read valmanshan,
or olmanshan, and is formed from valman, or olman, by adding the
peculiar pronominal pi. suff. shan; see also amashan, and ragomanshdn
= liilmanshan.]
[varoishn jHJ^rl s< ' 4* 8. belief, creed, sect; see var&stan.
Pers. (jlVj}** 'to believe'.]
[varsak AjittW? s. Z. 23, 1. a small bag, or cloth, containing
drugs. Pers. îj- The meaning here given, is that in the text, which
228
var J), vas *Q), vash J(j)
is very doubtful; but by identifying this word with the Pers. ji^? 'desire',
we obtain a meaning more suitable to its Zand synonyme vareitia; see
Z. 63, note 1.]
A
s,
varid -?>*) s- 3' 7* a rose' a flower- AraD- 0;5
[GDa,d- NTP-;
Pers. Jj.]
vantstan ))?*?) v. pres. 1st sing, worocm wp) 3d sing, uarooi
tfOj 13, 4. to follow; admire, obey, adore; believe, confide in.
[varzashna JJHJWJ s- z- 23, 4. taking, adopting, laboring.
[Pers.
Pers.
[uarsan IftPV) ;K,J- z- 22> 7- discriminating, discerning.]

vas 0) adv. 18, 9. many, more, much; very, greatly. Pers. y-j.
vas (5) s. 21, 5. a measure, [probably less than a bushel, or half
a Bombay phard. Hebr. and Chald. n?-]
vashddan MtfV-'O) v. 16, 10. to open.
Pers. 0o\.S = ^cLiS'.
vashmamonatafi )))#}) v. 17, 7. to hear, listen, attend. [It must

be traced to Chald. JJDtf 'to hear'; but it is difficult to say which form is
represented by it. The initial v cannot be explained in any way except
by taking it as the conjunction v; but this I think to be quite inadmis
sible. If ) be read n, we should obtain a Nifal form which is, however,
used neither in Chaldee nor Syriac, the principal languages on which we
must draw when explaining the Semitic words of the Pahlavi language,
but in' the Assyrian it is of frequent use. The duplication of $ seems to
show a connection with a Pael (intensive) form. As the form stands il
cannot be explained. I think it is a corruption of the Ithpeal yc=)B>X
which has a passive meaning 'it has been heard', and is of frequent oc
currence in the Chaldee; \ takes then the place of N which is nothing
very strange, if we consider that in some Semitic dialects, especially in
that one to which we must trace the Semitic part of the Pahlavi, there is
a great confusion of the guttural sounds, and we have ) as the exponent
of V in several instances, and also as that of N in tf?) olman (see
vash jyj. vas JO), vat ô)
229
under varman and vazronatan) ; the n is omitted) and instead of it, the
second radical o, doubled. The primitive form to which we must trace it
seems to have sounded like VStPN.]
[vasht ^)OJ a dj- Z. 23, 5. good, beautiful ; danced. Pers. oi.<j ]
vashtamonatan ))p)]\gX)1 v- Pres- *" S'DS- vashtamonem, 3d sing.
vashtamoned 15, 9. to eat, [It is to .be traced to Chald. OJJB 'to taste,
to eat'; as to its form, it appears to be a kind of Shapliel whicli is very
frequent in the Assyrian.]
[vashuft ^g))*oj v Pret- 3d sing. I. 40, 1. opened, broke open;
scattered, destroyed. Pers. ^jXiyiS.]
[vashdpashn, vashupeshnu fHi^yHi) )yLîi)Hi) s. I. 33, 8. 34, 5.
scattering, dispersion, destruction. Pers. Oj**57|
vaspdr J)Q&) s. 9, 1. a leader, a general, a chieftain.
[vastagi -^^>ii) s. I. 34, 6. the state of being worn out (used of
books). The etymology is uncertain.]
vastan ))?&) v. 10, 6. [to bind, shut; to acquire, get, obtain. Pers.
c^~J.]
[vastarg *}<**>) s. Z. 2, 7. 6, 9. 18, 6. 22, 1. 39, 12. clothing. Z.

_u/^jji^; Sans, vastra; Pers. jJUwj^, ***? 'beddin '.]
vastarg -yedman wfo <3Jôi)) s 21, 3. a
parel; vastarg 'clothes' + yedman 'a hand1.
phrase among a series of coins and values, it
something of the same sort, e. g. a khiCat, or
a bag, or purse of money.]
whole suit of wearing ap

[From the position of this
may be guessed to mean
robe of honor, or perhaps
[vastartanu j^j^j v. I. 32, 6. to spread, diffuse, expand. Pers.
jjjyu^.]
vatar J^sj .ilj. 19, 4. worse, very bad; comparative of vad. [Pers.
yj'^j and r**]
vatrHnalan ))$*)yq>) v. 16, 3. [imperat. vatrUn jy^j Z. 24, 4.] to

guard, to protect; to be firm. [Read natrQntan, Chald. *lt3} 'to guard'.]
230
vail )), vaz 3) . <o), vad ^yj, vadd <fy)
vatin ))) pron. 9', 10. a term for any unknown person; he, that man,
such a one, so and so, a certain one.
[vaza?id 3)3) s. I. 32, 9. 33, 8. damage, injury, loss, ruin.
Pers.
tU/.j
[vazed tfjfl) s. I. 34, 12. aid, assistance. Pers. JuyTj
[vazintddr 3.u^}j3) s. Z. 21, 5. a fan, a blower; the Pahlavi
equivalent of the Zand tyuCug in the compound term dtarc-vazano.
Pers. u^)} an(* iJ^r? 't0 blow'.]
[vazronashn )yii))^>) s- Z. 8, 3. going.]
vazronatan ))ô)y3) v. 16, 2. to be, to become, to go. [1 traced
it, in my pamphlet 'Ueber den Bundehesch und die Pehlewisprache', pag.
13, to Arab. Jvi 'to descend', and proposed to read it nazronatan; but
on subsequent researches into the Sassanian inscriptions, I found that the
traditional reading vazronatan was preferable to my emendation. In Nakshi-Rejab (Flandin Voy. en Perse IV, pi. 190, lin. 19.) we read ("^2//2
vazlunt in the sentence fpyiljl ?(~>'22.?SJ2 72 ol vahishti vazlunt
'he went to paradise', which if transcribed in the Pahlavi of the MSS.
would be ^)p3) J^xj'") -^)> "ie same wo,'d occurs also in the Nakshi-Rustam inscription (Flandin IV, pi. 181, lin 14; with d at the end in
stead of t, vazlilnd, pl.181 - bis, lin. G4; the 2d pers. vazldni in pi. 190,
lin. 2. Accordingly we must read )j^cjp3j vazlonatan, or vazl&natan.
As regards the Semitic etymology of the word, we can only trace it to
Chald. blti 'to go', N (as well as y) being sometimes represented by );
see va&hmamdriatan, and vashtamdnatan.]
vdd tfy) s. 1, 7. Z. 22, 9. air, wind. Z. -uôiu/j; Sans, vdta;
Pers. <2>\-> and >!j .
vddrang $Y$y>) s. 3, 8. a species of cucumber, an orange.
Pers.
vddunatan \)y>))tf) v. 13, 9. pres. 1" sing. vddHnem AM)j()

13, 10. 3d sing, vdd&ned $}))$) 13, 10. [opt. 3d pi. vddHnyen Mj))tf)
v&f, v&j tf), v.\gil ^J), van p>), var
\U)
231
> *, Z. 14, 7. vddunat

Z. 13, 10. 33, 3. 35. 1. past pari. vddQnad *)ft)
^J)0f' ^* ^> ^1 to ma'ce) to perform, to do. [To distinguish this verb

from the similarly-written vdgtinatan, old MSS. (instead of using the cir
cumflex) often add a tail like that of C, 4, or m , to the bottom of
the loop of the fif , which indicates that the medial , in the com
pound ^y, is to be pronounced like p. It must be traced , I think , to
Chald. "Dj? 'to make' ; the two first consonants seem to have been changed
to one; comp. the modern Syriac **??. 'to make', which is pronounced
odi; See Nee Id eke, Grammatik der neusyrischen Sprache, pag. 49.;
in the Phenician nDJJ is sometimes changed to "115 see Schroder, Phoniz.
Sprache, pag. 114.]
[vdfrigan )y*ti^S^y) s. pi. Z. 24, 9. blessings. Z. d-fri, Pers. ^.Jf.]
vdgonatan, vdgflnatan ))T))tf) v. 16, 5. [pres. 3d sing. vdgHned
SOW Z- 30' 10- 35 5' P1, 3d P1' v&9"nVen K51Ky Z- 5' 8- 36' 5*
39, 1. optat. 3d sing, vdg&nched $)~H}))tf) Z. 37, 3.] to take, to hold,
to seize. [It is not easy to find a corresponding Semitic equivalent. It is
probably some corruption of the Chald. "TIN. Syr. ^ 'to seize, to take',
or of Hebr. r\pb< Assyr. JTpb (Oppert, Grammaire assyrienne, pag. 7.)
'to take'. If the first derivation be correct, we have to read it vakhdonatan; ) may be a representative of N; see vazronatan.]
[vdgHnashfia )Hy))iJ) s. Z. 27, 8. 35, 1. 4. taking, holding; con
sidering.]
[vdj ^yj s. Z. 1, 2. 44, 2. a word. Z. ^>W?, Sans, vdch.]
[vdned tfjyi) v. pres. 3d sing. Z. 22, 4. it lessens, decreases;
vdnshid ^j^yt) Z. 14, 8. 3d sing, optat. 'it may destroy'. Z. van.]
vang sy) s. 7, 5. Z. 8, 5. voice, sound, noise, cry, clamour. Pers.
[vdniddr isn^jyo) s. Z. 22, 4. a diminisher.]

vdran ))*))**) s. 1, 7. rain. Pers. (jKb.
[vdred $$y) adj. Z. 22, 10. growing.
vdridan.]
Z. -At^Lt/y. Also see
232
var jjij, v.\z ^yj, ye, v6, vi, vi A), viu u)
vdrldan ))^*) v. 1, 7. [pres. 3d sing, u<Sral ^)Vu) Z. 22, 10.]

to rain. Pers. ^jtV-hL.
u<fo<Jr Jutf) s. 2, 5. a market ; [an old orthography for bdzdr. Pers.
/>]
[vdzdrgdni j^yoîM^f) s. Z. 40, 4. trade., trading; merchandize.
Pers. ^L^f^Lj <a merchant'.]
veh _JQ) adj. 19, 3. pi. vchan )yyO) Z. 23, 7. good, better. Z.
>yi^ , Pers. xj .
[veh-dinu j^j - -j^j) s. I. 31, 1. 32, 3. the good religion , Zoroastrianism, or Mazdayasnianism; veh + din.]
vekhtan ))Ô01 v> **> 9 ^ 3. pres. 1" sing, vezem -J*) 14, 10.
31 sing, vczed c^j_>^( 14,10. to twist, distort, bend, involve, wreathe, or
coil. Pers. ^'i^-o.
\ySsh jtf) adv. Z. 13, 8. 14, 3. 33, 1. 38, 2. I. 34, 9. much, many,
more.
Pers. i/**J.]
[vichdrtvu ))^J-U) past part. I. 32, 12. translated.]
[vidast ^$3) s. Z. 22, 3. a span. Z jô^^^j/? , Sans, vitasti,

Pers. ou*<Xj .]
[vimar JÂM adj. Z. 28. 3. sick, unwell, ill.
Pers. ;U-o.]
\vin y) s. Z. 8, 3. breath. In Z. 39, 7. }>) is merely the termina

tion of the word y\w hamoin, 'the same manner, thus'.]
[vinashna )y^y) s. Z. 25, 10. looking, seeing.
Pers. {j^-j.]
[vfndgihd j^^jju) adv. Z. 32, 9. knowingly, wittingly, inten

tionally. From Pers. Laj 'seeing'.]
[vindk Any) s. Z. 25, 9. 28, 5. a looker on, a searcher. Pers. Luu.]
vini, vinik ^y) s. 7, 3. Z. 8, 1. 2. the nose. Pers. ^^JUj.
vmiJfc j)y) s. 3, 5. a seed, grain for agricultural purposes.
[vir Ji) s. Z. 5, 11. in the compouuJ )S)-Qy khup-vir. It is
the translation of the second part of the Zand word GJt'Jtf>0- Des,ur
vi 4), vo )), vr J)
233
Hoshengji translates the whole by 'good-looking'. It is identical with Z.

vira 'man, hero', and cannot be traced to vacn, Pers. ^j^j 'to see'; the
whole appears to mean 'manly, strong'.]
[virdi -uiYi) s. Z. 18, 7. This is the translation of the Z. fiJ^Cw
which means 'arranging, preparing'.]
[virdstaku )âuSi) adj. I. 40, 2. prepared.]
[virdsteh )^x>d)s) adj. Z. 28, 9. well-arranged, adorned.]
[viruk-maz ~>-^3) s. Z. 16, 3. a deposit, pledge, or pawn of a
human being. Z. jy)iiCjc_4/^ .]
[vis 4Ji) s. Z. 21, 11. street) abode. Z. ^/?.]
[visastagl ^jaûo*}) s. 1. 34, 5. brokenness, rupture, disruption,
separation. Pers. ajj^^S 'broken'.]
vishtdspdd Ô^-^-wÔO) s- 23, 1. the name of the 10th Nosk,
corresponding to the Zand word dazdd in the Yathd ahu vairyd prayer.
[According to the Din-i-vajarkart and the RivSyats it is the 11th Nosk. It
consisted originally of sixty chapters; after the time of Alexander only
ten were recovered. It treated of Kai-GustSsp's accepting the Zoroastrian
religion and spreading it in the world. It is still extant and published
by Westergaard in his edition of tha Zend-avesta pagg. 302312; copies
of it are rare in Europe; one of them is in my possession.]
[visp Q&i) . gj5j adj. Z. 12, 1. I. 31, 2. all, every. Z. -uqjbÎ? ,
Sans, vis'va.]
\vistdr }ityx>$) s. Z. 20, 6. a wisher, a demander.]
[viveh 4p) s. Z. 5, 3. a widow. Z _m.uj/? , Sans, vidhavd,
Pers. j-o, Lat. vidua.]
vo )) 10, 2. to, for, at; see var.
[It is probably only another (but
unusual) orthography for i).]

[vohu-parvartu j^jygj^j) adj. I. 33, 9. well-educated, distinguished.
Z. >pl^ + Pers. s^j^j .] '
vrikhtan )\s$y*J\ v. 16, 3. to flee, to run away. Pers. ^ya^S,
30
234
vu j), yadmM), yah, yas ^y, yaz JA
[vugl, 9)) s. Z. 22, 12. a tyrant. It is probably only a corruption

of Z. vadhagha, vadhaghana. the proper name of a tyrant; Vend. 19, 6.]
yadman up s. 7, 6. Z. 10. 3. 1. 32, 11. a hand; see yedman.

Chald. *1\ Arab. Ju, + suff. man.
[Sass. Insc. tt\? yadman; see
B. 83, 12. 16.]

\yahb6nashnn JÔDyO s- Z. 7, 8. giving, bestowal, grant.]
[yahbunatan v. pret. 3d sing, yahbonad ^)\f$ Z. 13, 7. 10. imperat. yahbdn ))y^ Z. 27, 2. past part. yahbQnateh ÎMS ^. 5, 1. to
give, confer, bestow, grant; see ddbonatan, which should be read yehaMnatan; Chald. pan; from 3n>]
[j/crWonato MÎDH) v- ^. 36, 9. pres. 3d sing, yahvdnerf ^JHVO
Z. 3, 8. 5,6. 11,13. 15,6. 32,9. 34,3.5.7.8. 35,2.5.7. 36,4.6.8.
37, 2. 38, 3. 39, 1, 2. 4. 40, 2. 3. 4. 5. 44, 2.; in 20, 5. and 32, 9. D. H.
has more correctly ^)))o ; pret. 3d sing., or past part, yahvvnad ^>\\y^
Z. 5, 11. 15, 3. 20, 5. conj. 3d sing, yahvondd, yahvundd ^y)))*0 24, 3.
Z. 1,1. 28, 3. to be, to exist, to become; see jdnHnatan and yehaviinatan,
Chald. JiVT from Nip.; Sass. Insc. J22S*7 yakhvUn; see B. 83, 9. 10.
Fland. Voy. en Perse, vol. 4, pi. 190, I. 2. 6. 11. 13. 15. Thomas's Sass.
Inscr. III. xvh. 5. xvm. 2. I have generally transliterated it by yehavunatan (although the transliteration yahvuntan was available) on two grounds;
first, as the modern Persian frequently dissolves a compound syllable into
two; secondly, in the Chaldee there is the n of Kin if preceded by a let
ter provided with a short vowel, e. g. 'VIN, (1st sg. imperf.), p'VToa (inf.
with suff. and preposition) 'as they were'. The 3d pers. plur. of the impf.
which is the form we have to start from, was }WT yehevon (for )i ends
the 3d plur. imperf. of the verbs t<"b, sometimes p). For e I substituted
a, as the traditional reading shows an a , jdnunatan , jdnonatan.]
[yasdnu, yastin )ft)Q )yO s- ' 34, 8. 35, 7. 41, 7. God; pro
nunciation corrected from yehan, see I. 31, note.]
yazad S3a, yazddn ))Hi-^H s. 1, 2. God; also applied to angels;
ya -jy, yedm M), yeh ~)(j. yek ^3 . J>
235
the original meaning of the word is 'one who is worthy of worship, re

spect or sacrifice', from the root yaz 'to worship'. Z. _uô.dûj*(j , Sans.
yajata, Pers. >>u and (j'^W. [The second form is evidently the plural
of the first, but is most commonly used for 'the Supreme Being', though
sometimes for the inferior spirits collectively. In the Sassanian Inscr.
l)jpj'? yaztdn; see B. 83, 2. 4. and other inscriptions of the first two
Sassanian kings; after their lime, yu)J? yazddn; see Fland. Voy. en
Perse, vol. 4. pi. 190, 1. 1. 3. 7. 9. 14. etc.]
[ydbicnateh ^))yO Past Part- Z. 5, 1. given; should be read yehabUnatah ; see yahbonatan.~]
[ydhvondd ^>))><o Z. 1, 1. should be yahvondd.]
[yan ))o s. Z. 16, 7. fortune, happiness. Z. ydna; see Z. 56, note 2.]
[ydt ^{j Z. 37, 3. ydtd -jw^>0 s- 2. 37, 1. name of a crime,
wounding seriously.]
[ydv j)0 Z. 34, 4. This is an incorrect reading.]
ydzdahum ^)*000 ,i,im- 8, 1. eleventh. [Pers. jvjo^dj.]
yedman \H} s. 21, 3. 4, Z. 30, 1. 31, 1. a hand; see yadman.
[yehavdnatan , v. pret. 3d sing, yehavilnad, yehaviint ^||^ F. 33,
3. 34, 4. 41, 7. past part, yehavttnt ^))y^ '. 39, 3. yehavilntu \<p)))H5
I. 33, 11. to be, exist, to become; corrected pronunciation for yahvonatan
and jdnHnatun, q. v.]
[yehavUneshn )*0))^0 s- ' 32, 3. 35, 9. being, existence.]
ycfta?J ))"(JO * 1> 2. God. This word can also be read yajdan =
yazdan; [but is more probably yasdn; see I. 31, note, and tyasdn.]
i/efc *4 num. 20, 5. 21, 3. one. Z. -uu)i>, Sans, cfca, Pers. Jo,
[yekavimunaslan , v. pres. 3d sing, yekavimtinct ^))|)-* '. 35,7.
opt. 3d sing, yekavimundt ^y)uj)-i) ' 4(* 4' to standi t0 stav> * remain. to exist, to be; used for the auxiliary verb 'to be' with past parti
ciples in a passive sense; corrected pronunciation for ekvimonastan and
jaknimonastan, q. v. Chald. Pael C'i?? for original cp.1. from Qip- Sass.
Inscr. fpyiWlY? yakavimUnt; see Fland. Voy. en Perse, vol. 4, pi.
236
yek p, yem u, yen uj , yesht ^>0^' yet S&
181, 1. 8, where it occurs in the phrase napasti yakavimunt dik, 'it is

written thus'.]
yek-hazdr )*>&** . 4J [num. 20, 12. I. 35, 6. one thousand, 1000.
Pers.^tvJB viL.
{ycmanitnatan, or yemananunatan, v. past part, ycmanitnad A))jw
F. 39, 1. to speak, to say; corrected pronuncialion for jamnunatan and
jamananunatan, q. v. Chaid. ybbw from bblS-]
[yen uj prep. Z. 2, 5. 7, 7. 8, 8. 33, G. 7. 37, 7. 38, 9. 42, 10.
43, 2. 7. 8. 10. I. 32, 9. 33, 12. etc. in, into, within; see daycn. Assyr. JN-]
yesht cX,}3 s. 23, 5. the name of the 21st , or last, Nosk, v&stdrcm.
[The full name is setiit yasht lfe{}$ i*)**** which may be traced to the
Zand stuiti-yctshti. In the Din-i-vajarkart and in the Rivayals it is men
tioned as the first of the Nosks, but in the Diukart and here it is put in
the last place. In the Din-i-vajarkart and the Riva\vats it is stated to have
contained thirty -three chapters. It treated of the praise and adoration of
Ormazd and the Amshaspands; it was revealed by Ornmd that all men
should make it their duty to learn it by heart. Each Deslur has to re
peat both the Avesta and Zand of il ( .3)3) û^m^y y ~"h)' '' '"-'
repeats it thrice without mistake ( -jyûpi ))gj), the Amshaspands are
most certainly expected to descend to him.]
yeshtau DÔ5 v- 15, 6. pres. l8t sing, yezem A3a 3d sing, yezed
ÔO 15 7- t0 sacrifice, worship, invoke as a deity. Z.
C*^*
Sans.
yaj , Pers. ,j-*A>.

[yesht - frohdr Jufyyg ^XJ'* ' 32, 3. yeshtu - frohdr JCOO-3
jj^yyg) I. 32, 1. having a guardian -angel that should be worshipped.
Pers. &*'*io -(- r*jr -J
yestudan jj^yô-iiA v. 15, 13. to stand, slay, remain, stop.
Pers.
[getibonast ^jj3)uj<^ v. pret. 3d sing. Z. 20, 6. he sat; from yctibQnastan = yettbitnatan, which is the corrected pronunciation for jatibonatan, Chald. p3YV from 3TP-]
yezbahonatan ))^)ôi3^ v. 15, 6. pres. lBt sing, yezbahunem,
yo u, zab
i3 , zad" ^3
&o7
3d sing, yezbahoned 15, 7. to sacrifice, worship, invoke; also yezbahonastan. [Hebr. jVQr from rOT, Chald. n?l, Syr. _-!.', Arab. /^4^
In the Phenician it was used in a more general sense than in Hebrew
where it means 'to slaughter, to sacrifice an animal'; see P. Schroder,
Die Phonizische Sprache, pag. 20]
[yojcst <*i&3gy, yojesta -u^sss&y Z. 41, 9. a kind of measure
similar to the Sanskrit yojana. The second form is doubtful, as it is the
same as the first in the old MS. D. 11.; see I. 46 48, note, observing
in I. 48, 33. that 'yojGst' is to be read for 'gJm1 and 'the gam' for 'if.
Z. yijaianti]
yom {y s. 19, 7. 20, 1. 3. 4. 23, 10. 24, 1. Z. 39, 10. 42, 4.
43, 2. pi. yomhd Jk(y&> 20, 1. a day, a date; the traditional pronunciation jum is incorrect.
Arab. myi. [Hebr. and Chald. Di\ Syr. Îoa-.]
[Y&tnalk ju-u^jj adj. I. 32, 11. Greek, Grecian.
It is probably a
mispronunciation of Yavana, loveg.]
zabab
l*H-^ s. 11, 3. a messenger, a courier; a message, an
order. Pers. v^)- ' found this word only in the margin of D. J., and
it appears to be more suitable to the contenls of this chapter than zabd
-ui3 , which is given in all the other glossaries.
zabzabd -tui3i3 s. 1, 5. the sun.
[This is apparently a Semitic
word, though it is not used in any of the Semitic languages as a name

of the sun. The nearest approach is Chald. n 'splendor', Syr. ja_]. As
to its formation it is clearly a reduplicalion of a root zab, zabab, or
zava. Vullers (Lexicon Persico-Latinum, II. pag. 1545) starts from the
reading of the Burh&n-i-qdli' L>Wj and explains it as jo*] ^s> 'magnus
splendor'; but that reading is certainly only an orthographical mistake;
and even if it were correct, the explanation by 'great splendor' would be
against the genius of the Semitic languages, in which the adjectives quali
fying a substantive must be placed after it.]
zadau ))^S v. 16, 9. 24, 7. Z. 32, 9. 33, 3. pret. 3d sing, zad
238
zado fS, zag, zak i5, /.ah -5 , *ak f
?S 31, 5. opt. 3d sing, zandd ^y)S L 31, 5. past part, zfld K->
Z. 32, 9. to strike, to injure, to kill. Pers. 0#}, Z. \^ Sans. ftan.
zadonatan )wy v. 17, 1. to buy, to purchase. [The reading
and pronunciation are hardly correct, as there is nowhere in the Semitic
languages a root zad, zada, conveying such a meaning as 'buying'. It is
probably to be written ))?)))\5 .abanontan and to be traced to Chald.
p; 'to buy'.]
zagar SsS adj. 19, 3. cheap, low-priced, of small value (opp. to
dagar.)
[zahabd -uu5 s. L 40, 3. gold; the correct pronunciation for
zdbd, q. v. Hebr. 3ITT, Chald. Zini emph. tQt!> Syr. Vn>.]
zahar 3J^yS >. 24, 1. [poison. Pers, y&j,]
[zahch ^J^yS adj. Z. 16, 11. sublime, excellent. Pers. s^, 'good,
beautiful'.]
[zahreh p5 s. Z. 10, 11. Ihe gall-bladder, bile. Pers. sy*y]
[zaiyan )W-0>5 s- z- 35- L damage mJn7> harm.
Pers. J**).}
zak pron. 10, 2. 18, 3. Z. 3, 6. 8. etc. 20, 6. 7. etc. (I. 32, 4.

7. 10. etc.) that, he; who, which.
[Chald. rp.; Hebr. H); Arab. d!3;
Ethiop. sefcu; Sass. Insc. \J zak, see B. 83,7. 9. 12. 13. 15. and other
inscriptions.]
[zakach, zakacha *S Z. 12, 8. 29, 1. L 34, 4. that also, he also,
him also, it also; zak + cha.]
zakar LiS adj. 8, 3. Z. 2, 6. 7. 12, 6 male, masculine. [Hebr.
-IDT, Chald. T?!. Syr. \J., Arab, fo.]
[zakari -jy^^ s. Z. 2, 1. the masculine gender.]
\zakdi JUiiS adj. Z. 37, 5. another.]
[zaktaMntu )?$? past part. I. 40, 1. killed, slain; should be
pronounced yektaluntu, being a corruption of j^y^; see jaktrunatan.]
zak AJ, zani fj , z:m )->
*J"
20%^? -\j^ s. 5. 7. dung, or skin of animals,

[zamasio?; j^^^-J s. Z. 42, 5. winter. Pers. ^jLl-^s, Z. stma,
Sans, hima.]
zaman \y$S s. 19, 5. 9.
Z. 13, 12. 14, 7. 30, 5. 42, 3. time,
season; an age; a tense in grammar. Arab, yj^'y [Hebr. and Chald. ]T,
Syr. _L], Ethiop. zaman. Ft is doubtful whether this word is of Iranian
or Semitic origin. In Zend there is zarvan 'time' of which ))*>) seems
to be a corruption. In the Semitic languages it is not one of the primi
tive words for 'time' and seems to me to be, with several others, borrowed
from the Iranian tongues.]
zamih pfS s. 2, 2. Z. 12, 7. 18, 9. 30, 4. 40, 6. 42, 1. earth,
ground, land, soil; a region, a country. Z. -*(; Vedic Sans, jma;
Pers. ^p and yjWy
zamlonatan ))^)y^ v. pres. 1'* sing. zamJonem uypfJ 3d sg.
zamluned ^)y^ 15, 10. to sing, to chant. [Should be xamardnatan;
Chald. pTBJ from "1ST, Hebr. TOT, Syr. ^, Arab. y>y]
zan )J s. 8, 3. a wife, a woman, a female. Pers. ,j\.
[zanashna )>*(3)3 s. Z. 7, 7. 12. striking, a blow.
From Pers.
U^ , root U) .]
[zandd ^y)3 v. opt. 3d sing. Z. 31, 5. may he destroy, injure;
or kill; see zadan.]
zand 3)3 s. 23, 6. a commentary, an explanation; in later times,
the Avastu was translated and interpreted in Pahlavi, and since then,
the word Zand has been applied to the Pahlavi version of the Parsi scrip
tures. But though this word is often used in this sense, it is obvious,
from the Serosh-yasht and Visparad, that formerly the Zand, or commen
tary, was also in the Avasta language, and this still exists in certain places,
as is clear from the passage C^jpJ-utuj&uG Yasna 57. 8. ed. Weslergaard; see Dr. Haug's lecture on an original speech of Zoroaster, Bombay
1865, pag. 2. [a) meaning; Z. 1, 3. 2, 5. 37, 5. b) the commentary on
the Avesta, or the translation of it which is held equally sacred with the
original; I. 34, 1. 2. 40, 2. c) the Pahlavi language as the medium of
240
zan )3 , zap g)3 , zar J>
explaining the A vesta language; Z. 3, 6. 12, 11. 13, 6. 8. The original

form of the word must have been zanti, still preserved in dzainti. and is
to be traced lo the root saw, Sans, jnd, Greek yvto, Lat. gno (in agnosco
cognosco) meaning thus 'knowledge, science'.]
[zang 3)3 s. Z. 11, 4. a leg. Z. -u^#-u5- Sans, janghd.]
zangldtd _uôy.i)3 s. 6, 7. This word is translated 'elephant' in
D. E., and o^w> Jô 'furious elephant' in J. D. and D. J.; but accord
ing to some Persian dictionaries, its meanings are 'a male elephant, a
large elephant'; see zendpiL
zapar J)3 s. 24, 1. [the'jaw, a jaw-bone.
Pers. wiv.]
zar x> s. 12, 3. gold. Z. tiiuC , Pers. v\.

zard -ul> , 3a-o/(
yi^ s. 2, 10. the ocean, the sea, the mighty
deep. Old Pers. daraya, Z. zrayanh, Sans, jrayas, Pers. L?)*>.

zarhonatan ))^)yox> v. 17, 2. [pres. 3d sing, zarhoncd ^)yoi>
Z. 40, 11. past pari, zarhonada, zarhonate W)V"^ % 20, 10- 30, 5.
44, 2.] to produce, or give birth lo a child; to be born. Hebr. JTTJ 'to
rise', Chald. TVT\, Syr. _î;. The initial s T is here retained in the Huzvarosh, and not changed to d; comp. the relative ^3 with "Hi ))^))pgjJ-*
with N~n, etc.]
zaritonatan ))^))tfjJ^ v. pres. Ist sing, zaritoncm J^jtfji^ 3d sg.
zarUmed tfj))C}^ 14, 7. to cultivate, to till, to sow. Arab. c\. [Hebr.
PHI 'to strew'. Arab. K6 'to sow on a land', Elhiop. zaraya, or zarawa
'to strew, scatter, disperse', Chald. NTt, Syr. j}> 'to slrew, lo diffuse'.]
[zarmdn ))*>v3 s. Z. 5, 9. a person fifty years old. Pers. ,jLe;\ ,
Z. -AW.]
[saraaMi -4y}A>i?3 s. Z. 30, 6. old-age.]
zarpnn )))J* s. 19, 9. winter.
Zartosht, Zartohasht ÔO-"!^^ pr. n. 23, 8. Zoroaster; the name
or title of the chief teacher, or reformer, of the Mazdayasnian religion;
see Zertohesht. Z. -w^ÔmM . Pers. ûi.o>v.
zaz 33, za -u3, z6 a3 , zen )3, zer i-*
241
zazrd _u)33 s. 5, 5. [a kind of goat. Its Pazand equivalent is a-qjj

vahik, which Anquetil and others have identified with the Persian ,^4^
'goodness, excellence', overlooking its occurence in B. 13, 19. as the name
of the zodiacal sign Gapricornus, and not being aware of the classification
of the glossary.]
zazr&ntyd -j^^y33 s. 5, 9. a bird, a winged animal.
zdbd _uijj3 s. 12, 3. gold; see ddbd and zahabd, which latter is
the correct pronunciation.
zddan ))^>*3 v. 17, 2. |pres. 3d sing, zded tf}3 Z. 15, 4.] to
produce, to give birth to a child ; to be born. Z. \uC , Sans, jan, Pers.
zdhi -q*3 s. 10, 4. an implement.

zdnu, zdnuk yy*S s. 7, 11. Z. 11, 3. the knee, the lap. Z. >{eb}
Sans, jdnu, Pers. ^jfs, Gr. yow, Lat. genu.
[zid tyS Z. 27, 9. asked.]
[zend 5)3 adj. Z. 30, 9. great. The phrase is correctly written
in D. H. 4)^XJ )3 zend jddiik, without the idhdfat. Pers. JO\ and
zenddn ))*0)3 s. 12, 7. a prison, a jail. Pers. ^jfJOv.

zendpll /^gjA)3 s. 6, 7. or zandeh-pil, a male elephant, a large
elephant; according to J. D. and D. J. 'a furious elephant1. [Pers. Jug <X5s.]
[Zcrtoheshl ÔO""!^^ pr. n. I. 34, 3. 39, 1. Zcrtoheshtu 1Ô0-**1^^
I. 32, 2. Zarathushtra, or Zoroaster; see Zartotht. This is, I think,
the most correct transliteration of COO^W"^ ' 's confirmed by the orthography c>w gy)> **wMM\, ouxjc^v which may be easily pro
nounced Zdrtuhasht, Zdrduhasht, Zarduhasht]
[Zcrtoheshtdnu ))*Ô0JJlS^> pr. 11. I. 35, 11. son of Zertohesht.]
[zfs/i -^3 pron. I. 33, 12. who; see zlash.
It must be taken
here in the sense of a pure relative* -t\ <^^3 being ' those who are
(or were) at the residence'; the suffix -^ has no proper meaning here.]
31
242
n6, zl xS, ztv yS

zet
^j3 s. 3, 5. an olive. Arab. ^\. [Chald. KTTC, Syr. jL].]
2/am 3 pron. 18, 3. [that (is) of, to, for, by, or with me. The
Semitic relative zi + the Persian enclitic * am. Chald. "n, Ethiop. za,
Himyarilic 6, Arab. i5tXJf, Hebr. HI (generally used as a demonstrative,
but sometimes as a relative too, for instance, Psalms 74, 2.; Is. 25, 9.)
Sass. Inscr. 9/ zi; see Fland. Voy. en Perse, vol. 4, pi. 190, 1. 27. 29.
30. etc. ; in the Shah-ndmeh \ , which appears to have degenerated into
the modern Persian idhdfat; the latter does not now unite with the en
clitic pronouns, but in PSzand it is found so united, as yam, Minokh. ir,
142; yat, ibid. II, 136. 173. 196. xl, 29; yash, ibid. II, 153. 160. etc.]
ziash -^3 pron. 18,4. [that (is) of, to, for, by, or with him, her, or it;
see zesh. The Semitic relative zi -f- the Persian enclitic Ji- ash ; see z1am.~\
zigd jfa?,5 s. 1, 7. wind, air. [Chald. NjTJ, Syr. in*\.]
zin ty>3 adj. 8, 10. exalted , high , elevated , tall ; a title given to
the weapon of the angel Serosh.
[zinidar ).tf)u3 s. Z. 39, 2. a sort of offender, a law-breaker.]
zish -^3 pron. 18, 4. see ziash.
[This is probably miswritten
for ^j3 csh, or yash, the Pilzand equivalent of ziash; comp. u . *>3
ziam, cm, in 18, 3. The similar pronominal form for the second person
singular ^j . ^3 ziat, et, which is given by Anquetil, is omitted in
this glossary.]
[zisht ÔO^ ac^J- 2. 30, 6. ugly, awkward, hideous, Pers. vut,\.]
zivandeh ^)ii3 adj. and s. 8, 2. Z. 5, 7. 6, 10. 27, 7. alive, living:
life. Z.jvant,jvo, Pers. iX3\ and îXiy
zivashni j^j*o^3 s. 24, 5. living, life.
[zivanand 3)}A>u3 v. 3s pi. pres. of the causal of ziv 'to live';
Z. 16, 6. they bring to life, animate, revive; see zyodnad.
Z. ^Jg^j
Sans, jiv, Pers. ,j<XxiLjv.]

[zived tfj)3 v. pres. 3d sing. Z. 15, 1. he lives. Z. pi^, Sans.
jiv, Pers. tX-s\ from ^jj^*-.^.]
zka .53 , zd , zo ) 3 , /.n'i y3 , zyo w 3
243
zkatibunashed , zkattbonchcd cg}_^)H>ôd3 v. pass. pres. 3d sing.

24, 6. is written; see jakt'tbonatan.
[Should be read ycktibUnHidd.]
zobd -i)3 s. 9, 10. a thief, a robber,, a rascal. [This word is

misread, as we can only trace it to Chald. N333 'a thief. It is also written
-uiu which may be read without difficulty ganbd, ganabd. As d and s
frequently interchange in Pahlavi, =juiu being read dubd, became consesequently zoba; comp. the name of the Nosk dobdsrujat which treated
of theft, cheating, etc.; see pagg. 111. 112.]
[zofar 3^)3 s. Z. 27, 7. a den, a cave, a ditch. Z. -u/0.ji'deep\]
zupamaman ,$>j)3 s. 12, 7. a debt, a loan. [The word is Semitic;
it can be hardly traced to any other root than to Hebr. 3 jj/ 'to pledge1,
|12*1# ;a pawn', though there is an apparent dissimilarity of sounds. That
3 is occasionally put for a Semitic g, is proved by zobd = ganabd,
q.v.; and the V which is strange to the Iranian languages, as well as
to the Greek, could be expressed by g, (as in the Septuagint, they
transliterate ?1Tg by râ, TTpV_ by r6/.iOQ(ja) ; ) frequently represents
r; and 6 and p can interchange, as is frequently the case in the As
syrian; thus the original form was probably garban-man.]
[zor 3)3 s. Z. 30, 4. strength, power, force. Pers. s.v.]
[zorborddr jjj^)ji3)3 s. Z. 30, 8. strength -sustaining, influential.
Pers.;,) +;'y]
- [zosar in)S s. Z. 17, 1. 6. 30, 4. holy water. Z. u*)&i>*(>]
zozan 1)3)3 s. 12, 3. a diram, or dirham, a coin of the value
of about two pence sterling; specie, money, coin; see jojan. Chald. NT1T.
Syr. iiov
[zruptaku j^jy3 adj. I. 34, 10. worn out.]
[zyodnad ^)^>j3 v. pres. 3d sing. Z. 30, 7. is wakeful, watchful.
Should be read zinanad.
On the transliteration of Pahlavi,

by E. W. West.
As no uniform plan of transliterating Pahlavi words lias been adopted
in preparing this glossary, and as the editor lias deferred the publication
of the system he proposes, till a future time, there is' some risk that the
various readings, contained in this work, will tend still further to perplex
the Pahlavi student, already sufficiently bewildered between the traditional
readings of the Parsis, which are often absurd and inconsistent, on the
one hand, and the altered readings advocated by Prof. Spiegel, which are
often hazardous and not very happy guesses, on the other hand.
This
perplexity is likely to be especially felt by Parsi students of Pahlavi, who

are not acquainted with any Semitic language,
excepting Arabic, and
cannot therefore form any very correct opinion regarding the etymologies
of HuzvJresh words, suggested in this glossary.
For the convenience of such students, two lists of traditional readings
proposed to be altered, are given further on; one containing all the tra
ditional readings that can now be amended with certainty, the other
containing those of which the suggested alterations are less certain to be
correct.
Before giving these lists, it seems desirable to suggest a few
general rules tending to systematize and simplify the pronunciation of

Pahlavi words, and their transliteration into the Roman character.
1. The traditional readings should be strictly adhered to, unless an
amended reading can be clearly proved to be correct from similar words
in the cognate languages; this adherence need not however prevent the
reduction of the vowels to one system of representation.
West, Transliteration of Pahlavi.
245
2. With regard to the vowels, there exists much unnecessary con

fusion in the use of all but d; thus a and e; i, i, e, e, c and y; u, it,
o, 6 and v appear to be used without much discrimination. This confusion
is, no doubt, greatly owing to the careless transliterations into the Zand
character made, during the last three or four centuries, by the writers of
Pazand MSS., who disregarded all uniformity of orthography ; these writers
appear to have had a special partiality for the vowels *. )Q and Jg, which
are more easily pronounced by Indians than Persians; for according to
Sir W. Ouseley, the modern Persians are hardly able to pronounce the
vowels c and o , in their own country, and it is therefore rather hazardous
to introduce them into old Persian words, without better authority than
the conflicting evidence of Pazand MSS. often written with a strong Indian
bias in favor of c and 6.
Pahlavi, namely,
As there are only three vowels expressed in
a . 3 and ), and at least one other must be under
stood, it would appear, at first sight, that the latter would be best ex
pressed by a, and the former by d, i and u, or (to prevent probable
mispronunciation) by a, * and u; if to this we add, that the unexpressed
vowel a should be introduced only where absolutely necessary for pronun
ciation, we obtain the simplest possible rule for transliterating the Pahlavi
vowels.
This strict rule may however be modified , under certain circum
stances, with more or less advantage.
Thus, the vowel m at the begin
ning of a word, like f and N in the cognate languages, had no doubt

the short sound a in most cases, there being no other mode of repres
enting that sound in such a position; therefore, when an initial a does
not represent the consonants h, or kh, it should be transliterated into a,
except when it represents the lengthened sound & of ) and N in the
cognate languages.
Again, when an initial 5 does not represent the con
sonants g, d, or,/, and when an initial ) does not represent the consonants
I, n, or r, and they are not followed by any of the expressed vowels
ji, 4, or ), they should be transliterated into ya, or ye, and va, or ve;
if they are followed by any of the expressed vowels, when occurring in
any part of a word, they are generally best transliterated into y and v
(which orientalists prefer to w, for reasons not obvious to Englishmen,
246
Persians, or Arabs); this rule prevents the accumulation of loo many

vowels in one place.
Further modifications of the rules may be made,
when the derivation of a word is known; thus, in many words, where

no vowel is expressed in Pahlavi, the vowel i, t, e, or e occurs in the
cognate languages, and in such cases the unexpressed vowel is better rerepresented by e than by a; similarly, the unexpressed vowel may be
represented by o, if it happen to correspond to u, &, or 6 in the cognate
languages.
On the other hand, the vowel J often occurs in Pahlavi (as
in the personal terminations of the present tense), where only the short
vowel a is used in the cognate languages , and in such cases it is con
venient to represent the i by c (so that in the 3d pers. sing, of verbs
from the Persian, ending in idan, the present tense may be distinguished
from the preterit); similarly, if the Pahlavi vowel ) ever correspond to a
in the cognate languages, it may be represented by 6; and further it
may be convenient to use c and 6 for A and ), whenever those letters
correspond to any other vowels but i, l and u, u in the cognate languages.
So far it will be observed, this system would make the circumflex always
indicate that the vowel is expressed in the Pahlavi character, excepl in
the case of an initial jj; but it may also be convenient to use the short
vowels i arid m, to represent 3 and ) , when the latter correspond to those
short vowels in the cognate languages.
When the cognate languages do
not agree, that one should be followed which corresponds most closely
to the Pahlavi orthography.
The following summary of the rules, here
proposed, for representing the vowels and semi-vowels, may be useful:

When j> , A and j are vowels:
a = u initial, or any medial vowel unexpressed in Pahlavi; except in
those cases when d, e, or o is to be used.
d = j* medial, or final; also any initial a corresponding to I, Jit, or Ne , or o = any unexpressed vowel which corresponds to e, c, i, i, or o, 6,
w, u, in the cognate languages.
6, or 6 = a, or |, medial before a consonant, or final, and correspond
ing to any vowel but i, i, or u, fi, in the cognate languages.
West, Transliteration of Pahlav!.
247
i, or u = .i, or ), medial before a consonant, or final, and correspond

ing to i, or m, in the cognate languages.
f, or fi == A, or ), medial before a consonant, or final, except when
e, i, or o, m, are to be used.
y, or v = 5, or ), when followed by one of the vowels it, 3, or j.
jja, ye, yo, or va, ve, vo = s, or j, initial and followed by the unex
pressed vowel a, e, o.
7, di, or au = 3ji, juj. or pv initial.
In applying these rules, it will be safer to disregard the sounds e, c
and 6, in Persian words, as although they no doubt existed in old Persian,
it is difficult to discover in what words they occurred; the Pazand MSS.
differ among themselves too much, as regards the vowels, to allow of
their being taken as authorities; and the Indian pronunciation of Persian
is too partial to the majhul sounds, to be trusted.
3. Every final ) which the traditional reading leaves silent, or
pronounces a or c, should be represented by w, which appears to have
been its original pronunciation.
4. A final j should always be represented by k, which must have
been the original pronunciation ; the traditional practice of leaving it silent,
or representing it by ft, is a corruption in imitation of the modern Per
sian. When the plural suffix is added. \y*j kdnu has often been altered
to ))q$ gdnu, but this is probably only another way of writing kdnu, as
we often have ^3 for y zak, and the syllable J> for aA ik, yek; and
in the inscriptions, where .> g is a rare letter, we have J^lt^'l =
(M\fn"J kartakdn, Pers. jSjS,

5. With regard to ^ t, which is often traditionally read d, it is
difficult to follow any stricter rule than the Sasanian kings have done in
their inscriptions, where we find both yaztdn and yazddn, vazlUnt and
vazlund, havint and havjnd, hatimUnt and hatimttnd, etc.; they must,
therefore, either have used t and d almost indifferently for the same
sound, especially when final, or they must have pronounced them nearly
alike , as the Germans and Welsh do. In MSS. ^ is sometimes written
248
with a circumflex, and in such cases must be read d; also in words where
it sometimes interchanges with .3, the reading must be d; and in the ter
minations of the 3d pers. sing, and past participle, perhaps d is the belter
reading, as the inscriptions use both t and d.
On the other hand, the
inscriptions always use t in kart = Pers. <>+?, and its derivatives.

G.
Although the Sasanians used only one letter Q. to represent the
sounds expressed by the Pahlavi gj, it is reasonable to suppose that they

must often have read it f as well as p, especially when followed by r
in words derived from the Zand; in such cases, and frequently when the
traditional reading is v, it will be better to use f instead of p.
7.
The representation of the sounds I, r and v was in great con
fusion in Sasanian times; unless we were to suppose the old Persians in

capable of distinguishing between the sounds of these letters, we must
assume that they at first represented all three by the same character 1 ,
as appears from the earlier Sasanian coins; that afterwards they adopted
1 he character 7 for I, but often used it also for r, while they still used
2 for both r and v, the transfer of r from 2 to ) being progressive, as
we find in the rock inscriptions; and that finally they used I for both J
and r, and 2 for v, as on the later coins; but in the mean time the
forms of the letters were changing, ) was becoming ), and 2 was be
coming ), while to increase the confusion. { n was also becoming )
Hence it follows that the Pahlavi ), besides being the representative of
2 v, and { n, frequently stands for 2 r, or /, as in û kart, ^J)^
karfak, $i barman, etc.; so that ) may be read r, whenever the ety
mology requires it; but whether the sound I may be admitted for ), or
whether a phonetic change to n must be assumed, is still a matter of
doubt, which the inscriptions do not settle, thus for Behram they give
indifferently Varahrdn, Valahldn, or Vanahlun; therefore when ety
mology suggesls I for j, it may still be better to adhere to n, as in
-uj^ kond. -\j^* mcnyd, etc.
To etymology we must trust entirely for
distinguishing between r and I for the letter 3 , as the inscriptions will

be found to use 2 and / indifferently, in most of the doubtful words
which occur.
249
The above rules, wilh the following lists of amended readings, will
probably give all the assistance, in reading Pahlavi words, that can be
offered to students, in the present state of our knowledge of the language.
How far the rules may be worthy of adoption, must be determined by
each scholar for himself; they are offered here, merely as an attempt lo
introduce some order and regularity into the present scene of confusion
which Pahlavi readings present. The words given as examples of the
powers of the Pahlavi letters in Appendix V., and the Pahlavi passages
appended to the introductory essay, will afford examples of the application
of the system of transliteration here proposed.
I.
Traditional readings of Pahlavi words, which may be amended with
certainty as here proposed. The words marked with an asterisk, are
amended in accordance with their forms in the Sasanian Inscriptions,
in which they occur.
admunastan = himenCmstanu.
aduk, advak, ayok = khaduk.
aiabdri = asbdryd.
atyd = haldd, for halbd.
amid, amnd = kharnrd.
and = hand.
*andtonatan = hankhctuntanu.
anitonatan = khavituntami.
arpunatan = alpuntanu.
*at, ad, dt = hat.
* atimonatan = hatmiintann
*atyd khetyd.
ayoman = ainman.
* azHdnatan = khczitCintanu.
azord = khazurd.
azronatan = khefaruntanu.
add = khayd.
dffh = aigh.
dstonatan = kheditHntanu.
*dsdn, agin = adin.
*band, bend = bard,
bashronatan = beshaluntanu.
*bcnmcn, botnan = barman,
bentmen, bonteman = beratman.
bild = bird.
*bopashman = bmefshman.
*chasun, chagin = chigun.
dayen = yin.
ddbd = dahabd.
ditbbnatan = ychabimlanu.
ddmnatan , see jdsanatan.*doshdn, doshakh = dushakhu.
32
250
chdn, than, see yehdn.

yabnd = gabrd.
yobashyd = dubshyd.
yoman = denman.
yopkonatan = danpckuntanu.
yhan = ghu.
*hed, hit = ait.
hupman = anepman.
*jaknimdnastan yckavimunstanu.
#jaktibonatan = yektcbuntanu.
juklrunatan = yekteluntanu.
jalkd = yarkd.
jamitmatan = yemittintanu.
jamlonatan = yemrGntanu.
jamnmatan = yemancnuntanu.
jatibonatan = yetibOntanu.
javam = yom.
jdidgonatan = ydityuntanu.
jditonatan = ydituntanu.
jdmtonatan = ydmtuntanu.
jdndk = dundk.
*jdnunatan = yehcvuntanu.
jdsonatan = yakhscnuntanu.
jdtonatan = ydtuntanu.
josyunatan = yanscguntanu.
kadronatan = kiluntanu.
kalmd = karmd.
kandan, 'to do' = kartanu.
kanitonatan = kerituntanu.
kantak = kartak.
khaluji = dluchik.
lamkd = ramkd.
Idmd = lakhmd.
magartd = magcltd.
mavan = vxun.
mdUonatan mekhituntanu.
tnodd, mandd = mcnya, or mdyd.

nabrunatan = vabaruntanu.
pandj = frdz.
*ra = Ic.
rubmaman = lebamman.
raguman = Human.
ragomanshdn = liiimunshdn.
rak, 'thee' = lak.
rakhdr, rdndr = lakhdr, or lakhvdr.
rak&m = lekum.
ratmaman = letamman.
richa, rich = licha.
rishonatan = lishuntanu.
*ruman = lanman.
rotman levatman.
salyd = saryd.
sanddr, suddr = sarddr.
*shahahd = shcdd.
shav = shop.
shritd = shalttd.
tablotiastan = tcbarumtann.
tahouutan = tehanontanu.
takronatan = tckalunfanu.
talbd = tarbd.
tdbd = tahabd: or dahabd.
*vaftunasta7i = ncpalunstanu.
vakad = nakad.
*var, 'to' = val.
*varman = valman.
varmanshdn = valmanshdn.
* vazronatan = vazaluntanu
yehdn = yajddn, or yasdn.
zaktibonatan = yektcbuntanu.
zamlunatan = zamerintanu.
~dbd = zahabd.
zobd for dobd = ganabcl.
251
II.
Traditional readings of Pahlavi words, with proposed amendments
which are more doubtful, but some of them only slightly less certain
than those in the other list.
admat = atmat.
adov, adof, ayov = ayuf.
aduduneh = hadeninuk.
advarz, adoraz = khadvaraj.
Aharman = dkharman.
aharmok = yasharmok.
ahldesh = yashrdish.
ahlob = yashrubu.
*anhomd = auharmd.
apman = khapman.
arkonatan = khelakuntanu.
Mas = aish, see B. 72, 14. 73, 3.
17. 19. 75, 15.
aidgonatan = dityuntanu.
drmonatan = khelamuntanu,
dsyd = khadiyd.
bakhin, s. = bddtin, see vddHnatan.
bind = bednd.
dod = tani.
fjoptd = ganaptd.
jdtan = ydtan.
hand, kend = kold, or kojid.
kandras = kavdras.
madonad = minvad.
manashyd = mavashyd.
marboyd = malbanyd.
Matiln = Mctru.
mand = maraud,
montd marantd.
panashyd = parashyd.
pang, 'half = pclag, or pcnag.
parbd = palbd.
*raglaman = legelman.
rakitd = lakitd.
rap,hd = rapcyd.
*rdm = lain, or levin,
rorman = Jcvalman.
shamhd = shamiyd.
*shatan, shatun shatru.
shatanydr = shatruydr.
tangtin, tin = tvinn.
tond = tord.
vakhin = vddun.
vdgonatan = vakhduntanu.
sopamaman for dopamaman =
garpamman.
Comparison of the Glossary with Anquetil's

vocabulary.
by E. W. West.
The Pahlavi - PSzand - French vocabulary published by An quel il
Duperron (A. D. 1771) ia his Zend - Avesla , vol. III. pag. 476526,
appears to have been his transliteration and translation (with a few omis
sions) of a vocabulary prepared for him, by Destur Darab, from a MS.
containing the text of this Glossary.
In that vocabulary the words are so
far alphabetically arranged, that their initial letters follow the order of
the Persian alphabet.
With a few exceptions, it contains all the words
found in the text of this glossary, but their meanings sometimes differ,
either from Anquetil's confounding one Pflzand word with another, as in
Glos. pag. 5. lin. 6. he translates shir 'milk', by 'lion', or from Deslur
DarSb's tracing the meaning to a wrong Pdzand word, as in 5, 5 6.
akbrtd and the four following words are all connected with khuk; in other
words, he omitted, or transposed, some of the stops given in this edition.
Destur Darab's vocabulary also contains a considerable number of addi
tional words, not found in the text of this glossary, and which were pro
bably supplied by him from other sources, as they are usually found,
under each initial letter, after the words occurring in the glossary.
The following pages contain a summary of all the noticeable varia
tions in Anquetil's vocabulary, and also an alphabetical list of all the
additional words he gives, which are not already fully noticed in the index
to this edition.
Some of the extra words inserted among the variations,
may not have been derived from the glossary, but from other sources.
And in the list of additional words, neither the readings nor meanings of
many of the words, can be safely adopted without confirmation.
West, on Anquetil's vocabulary.
253
Variations of Anquetil's vocabulary from Destur Hoshengji's

edition of the glossary, so far as they indicate differences
in the Pahlavi text.
The numbers indicate successively the pages, lines and words in
this edition : and Anquetil's orthography is reduced to the system generally
adopted by the Destur.
Pag. 1. lin. 3. w. 56. omit, gdrotmdn, grotman. 4, 14. vcndddn,
bayan, kheroh. gadman, nUr. 5, 2. kheroh. r>, 1. om. ayetn.
2. aisham explained by 4. 65m. 6. bakJdan. 7, 2. bdran. 4. bdridan. 6. bdd. 8. nird.
Pag. 2, 4, 45. om. rudastd, rustd. 5, 3 4. ora. shatnd, khald. ti.
om. vdzdr; add alkd. 6, 6. kdh, 'straw'. 8. kendr. 7, 9. bdgh.
8, 1. add pag&n, sird, kasrd, all explained by 2. Iwshak. 4. om.
doshan. 10, 4. om. zarah. 7. om. damdamyan.
Pag. 3, 1, 1. daryd. 7. om. joi. 8. naoddn. 2. 1. Midi. 5. kandrd.
4, 1. agh. 39. shag, jo. pagh , gaoras. mijiin, nukhud. f>.
14. vinih, bazri. zdnd, tokhm. 7. kashmag. 9. add bolyd, rdme.
7, 2. mugh. 8, 3 4. birbushch, bddrang. 9, 1. sch.
f>. add ramond. 8. halai, 'sweet'.
Pag. 4, 1, 1 2. om. pang, halu. 4. add halik, haldjii. 2, 1. tin.
4, 3. anboman; add tordn. 7 8. explained by 5, 2. 5, 7 8.
alyd, sag. 6, 1. atir. G. angabin. 8, 1. explained by torb,
'radish'. 2. bakrd. 9, 34. om. kozbartd. gashniz.
Pag. 5, 3, 3. om. amid, 4, 4. add pdjin, sbabtard. 5. bareh. 8. angotdn
and with 9, explained by 5, 4. 5, 1 2. om. az, gdv. 3. azc. 7
G, 2. explained by 6, 3. 6, 9. shir, 'lion'. 7, 1. mashah.
4. gobtd. 9, 3. murQ, parandeh. 4. charunatshyd. 6. add simurgh.
Pag. 6, 1, 1. tarvarid. 47. neang, gorg; om. lokd and karg. 2, 1.
add prastan, sag. 3. add sag, or sang. 4 5. om. rdrag, prag.
6 7, bazkonatan, parcstan. 3, 2. malch, 'salt'. 5, 5. add
254
asdaman, shev. 6, 3. robd. 4. tatmotd. 8. om. t&reh. 9, 2.

chehrch. 8. ostokhdn. 10, 2. azrd, babar.
Pag. 7, 1, 2. bcrovars, 'wool'. 6. add gebdtd. 2, 2. om. nahsar. 4. ncA-a.
3, 1. om. hSmaman. 3. add virman. 4. &m*. 8. fa&. 4, 2. add
o&rfl. 7. hezvdn, lesdn, zabdn. 8. advydv. 5, 5. ftanj. 8. radkd.
6, 2. om. kibd. 8. garibdn. 7, 2. add sherbd. 4. add robshyd.
8,3. rabbamaman. 5 7. garazdaman, dushman. kardeshman, ashkam. heshman, shekam. 9, 1. hireh. 4. om. bachvchyd.
5. explained by 7. 6. mejmejyd. 810, 3. all explained by 10. 4.
10, 1. shakman. 2. om. dobar. 58. all explained by 11. 1. 7. h&nilt,
11, 23. om. arme, ran.
Pag. 8, 2, 3. add parbdi. 4. zcndagL 5. ddush. 3, 3. add zaked.
4, 2. om. brdd. 6. add khdtmanar, khdhar. 7. add srit. 5, 24.
pcsar. bontaman. dokhtar. 6, 1. rljitd. 7, 23. substituted
for 7, 5. 9, 3. omit shatanydr. 4. add to 10, 1.
Pag. 9, 1, 4. bazorg. 6. add sdldr. 7. explained by 2, 2. 8. om. tavdnik.
2,4. ar&tti. 67.m6td, bdnfii. 83, 1. om. malkota\ bdnboshne.
5, 4. om. hdvcsht. 5. explained by mard ddnd. 67. explained
by 6, 2. mbbcd. 6, 35. ahlobiln, ashoi. marashyd. 7, 1.
add sobar. 8, 1. shdgcrd. 9, 3. add to 6. 10, 3. vin.
811, 1. om. vatin, vahmdn
Pag. 10, 2, 111. om.; being repeated, except var, vo, 6e, in pag. 18
19. 2, 12. 3, 1. 5, 13. with atvdr, advdr, der , all explained
by 5, 4. asvdr. 5, 7. koshtd. 6. 5. shamsMr. 7, 1. add
to 5, 5. 2. om. tcz. 3. add rapin. 5. rasin. 8. om. mashkdr;
masnd, or masdn, being explained as Oyo w l\jn y+* lX-cw
, k>jta i)uu |V&j* >*J i5tXÂ* (jf 8k>j-. * <Xi5 wo (^jliXj
Pag. 11, 2, 12. om. oesh, paspuk. 34. dafineh, dabir. 6. jdmch.
73, 2. jutd, tutd, zbd, tUn, tan. 3, 3. with zcbd, ketd, jotd,
all explained by 3, 6. 8. add tdzagi. 4, 1. prefix gashotd, and
explain 12. by 4. 5. srob. 6, 14. with shupkyd, all explained
by julah, 'saddle-cloth'. 4. add anjard, dasik, 'thread'. 57, 1. all
explained by 7, 2.
West, on Anquetil's vorabulary.
255
Pag. 12, 2, 1. vandd. 6. prefix kasparaz. 3, 5. kipd. 6. om. asim.

4. 2. add zaz. 9. dipd, 5, 4. dftdb. 7, 2. prefix pddimdr, and
add vam. 3 4. garob, garb. 5. add garbun. 7, 7. 8, 2. (pakdin)
3 5. all explained by 9, 1. 8, 1. om. dastgarok. 6. om. pddcfrds. partan, oshtdv, are repeated with the meaning 'pure'.
Pag. 13, 2, 2. shdcstan. 4. shded. 4, 2. rS'stan. 4. rw?/ed 6. ruyem.
5, 3. jamlalonatan, kobidan. 5. explained by gbyed. 6. jamlaloned. 6, 1. kobed. 2. explained by goyem. 34. jamlalonem,
kobim. 7, 1. add kandan, kheshtan. saparhonatan. 4. add kancd.
5. saparhmid. 8, 1. add kanem. 2. saparhoncm. 9, 1. <fmokhted. 3. dmukhtem. 4. vdgHnatan. 5. om. bahunatan. 10,
1-6. om.
Pag. 14, 1, 1 4. om. 52, 3. aflonatan, kandidan. afloned, kandcd.
aflonem, kandem. 5. tukhtan, tdkhtan. 7. tukhtcd. 3, 2. tukhtem.
34, 2. om. shamitonatan, nakandan. 4, 4. gevdrdan, khdldan.
6. gcvdred. 5, 2. gevdrem. 3: kihonastan, add dadmunastan,
nabtonatan. 5. kihoned. 6, 1. kihonem. 6. dr&ned. 7, 1.
drunetn. 9, 5. add vadan. 10, 4. add apashtan. 11, 1.
apashed. 3. apashem. 4. add gadronatan. 12, 7. add sanjldan.
13, 3. add sazed. 5. add sasem. 6. om. mazond.
Pag. 15, 1, 2. add shraronatan. 4. add shraroned. 6. add shraroncm.
2, 7. aitonatai). 3, 1. bekhtan. 2. om. nasbahonatan. 5. om.
4, 2. om. 5, 6. broshtan. 6, 1. broshed. 3. broshim. 45. om.
tangiirid, khordih. 7, 5 6. om. ?iasim, nemdz. 8, 2 3.
nasidman, namdz. 10, 2. zamrardnatan. 4. zamraroned. 6.
zamraronem. 11, 4. satddan. 13, 1. khcsidan.
Pag. 16, 1, 5. oftddan. 2, 1. om. jditonatan. 3. rapomamonidan.
3, 6. rckhtan. 4,2. vadddan. 5 , 1 2. om. vdgonatan.
greftan. 6, 1. om. jditonatan. 2 5. jditogonatan , dvardan.
asgonatan, anandan. 7, 1. ndidan. 3. om. gristan; 2 and 4.
both explained by 5. 9, 45. shigonatan, guzashtan. 10, 1.
add guzashtan. 3. add koshddan. 11, 5. add josbunatan, istddan. 12, 45. jdnjrunatan, dvardan.
256
Pag. 17, 1, 1. bavihonastan. 2, 1. mazdaronatan. 3, 4. ozadan.

4, 1. add brar&natan, zabrHnatan. 2. vadordan. 37. om.
7, 2. hoshmordan. 8, 45. om. tbtd, tok. 7. jameh.
Pag. 18, 1, 6. md: 2, 8. 6m. 3, 1. oshan. 3. 6m; add zit, ot. 8.
jak. 10. add homan. 4, 3. add aobosh. 6. 6sh. 6, 1. after 2.
3. om. 4. chagin; add agin. 810. attxtn, aidHn. angun, dlneb.
adudan, din. 7, 2. yd. 5. add asin. 78. aknin, anjdh.
8, 34. kohobun, kohne. 78. jdnvar, jdr, jdnddr. 10. in.
9, 1. add naz. 56. om. ag, agnin. 10, 23. nesang , nehang.
11, 1. judd. 3. bd. 7. nd. 89. om. al, md. 11. om. bakhin.
Pag. 19, 1, 2. add renc. 45. om. hobin, aezin. 2, 45. om. izad,
avash. 7. add hes. 4, 45. sare/i, bad. 7. badtar. 5, 1 3.
om. hangam, borin, zaman. G 7. om. 7, 69. shab. parir,
roz guzashteh. asivar , pariroz. mdho. 8, 2. batmdher. 6. ex
plained by 9, 1.; 7. om. magar. 9, 23. bahmin, bahdr. 5. add
tdbestdn. 7. add khazdn. 8. zarpin, zamastdn. 10, 1. explained
by 3. 78. amdr, shamdr.
Pag. 20, 1, 15, 2. om. 5, 57, 5. om. 7, 6. prefix das. 9. rag.
8, 19, 3. om. 9, 4. raz. 611, 6. om. 12, 1-2. ragh,
hazdr. 3. prefix das ragh, patenas.
Pag. 21, 1, 15, 1. om. 5, 2. nd. 7, 3. jov, chop, and with 4. 5.
7. all explained by 8. 6. om. hangam. 7. add avam. 8, 12.
indstar, ddd. 34. om. pireh, biveh. 58. nasobdr, shtrd, khdr,
Mhorn'; om. nakhvdr. 9, 12. rdbd, ravd, 'current'. 34. om.
loband, shir. 7. gurg. 8. sarbd. 10, 1 4. om. 710. om.
11, 1. add avrds. 5. asparash. 7. add gobdl. godl. 8. zavdl.
Pag. 22, 1, 34. om. vakad, mddeh. 7. pddesdr. 2, 14. tog, hamdr,
shamdr. 8. bdkhi, 'remainder'. 3, 2. add hdzer. 3. add tUm,
akd, yokhardS. 56, punsidan, pursidan. 8. pasem. 4, 15.
om. 6. ahrema?i, or hareman. 5, 25. om.
Appendix HI. IV. are additions, made by Deslur Hoshengji, from other
sources.
257
Alphabetical list of additional words in AnquetiFs Pahlavi-Pazand

vocabulary, not already explained in the index, and including [he extra
words inserted in the variations given above. AnqueliPs orthography being
modified to correspond with (hat generally adopted by Destur Hoshengji.
abra }*-/ a cypress tree.
apashtan = ^jJoLiit to scatter.
adnyd, 1) = ^*^)*J otan, to you.
ard = iXîs! the 25"' day of

the month.
2) = L or. '
advar Jjy on, upon.
argur = (j-$i old, worn.

asbdeshnc = ahcbascsJuie.
advdr = ^^ a horseman.
asdaman =
w^-i a lion.
agin = (j^- since, wlien.

ahbad = i>L> memory.
asgunatan = anundan, 'it is, or

to bring.
ahcbctxcshtic = jijbJ ease, repose.

ashtdd feyÔO* = <^x^ llie 2t>"'
ahebdr jmmm = Svb helping.
day of the month.
akd = (U.J' complete, all.
astn = J^l if.
akbyd = v*J a tiger.
astoban
aknagln = ^y*$]I now.
astoban = (jfî**! firm, strong.
alkd
^Kb a market.
amandad CODH*
weak, helpless.
astobdr = \\yJi~\ strong.
month and 7"' day of the month.
atun ))^y = v^l (J,h month and

9th day of the month.
ando = t\jL it is necessary.

anegrc = (jU-yl 30th day of t lie
;'rw' a horseman.
atcdr
atyd = y*i 4th month and 13"' day
Oloycl 5"'
month
angin = ,^-s' mode, manner.
of the month. [A translation of

ttr, 'arrow".]
ff = jf he.
angun, 1) = angin. 2) = (jl that.
antevahesht ^X5J,)^*^*, = Ok*ifc4J0;'

2* month and 3d day of the month,
auakch = ^^JLilJ vb . ^b help

and restraint.
ay'< = ohm.
avdcj = >ibt>yj near.
unyd = b or.
avci _ ^j tl)is.
aobosh, 1) = -^y* os/j, to him.
at-ras = &a*~ the breast.
ann = ,jf that.
2J = d*^.^ himself.
avvaht = -fl^S) fardum, lirsl

w
258
azdaman = IjojÎ a serpent, orst>\l,

. <- >.
. ,
. i
5t>.5 iXj\ rusted, or ^^y
din pavan atiin jOuj>> 8lh day

of t lie month.
dm pavan din ^JtX-o^ 23a day
name of an animal.
of the month.
azra = >+> a tiger.
bad = ^J root, foundation.
balesit = y*> ^-^- summit.
barhcnkl ^5X>4) = */**H cre"
15"'
din pavan matun =

day of the month.
dobdrd = &Jy lie digests
dwln& = I*'*3 seCnd
(jcbdtd = Ûloo the forehead.

ated.
basim = |m 21st dav of Die month.
[A translation of ram by basim,
'pleasant1:]
(jedrunatan = ij^-^W. t() measure.

tjcrbon = ^;'^) a prison.
geshota [L*^. rumor, a message.
feflh/a = tX-^sUi' sesame.
goal = JljS departed, removed.
bdn = ^jl (j;;^' in that.
rjobdl, id.
be = ^? root, foundation,
habagateh = >>L> memory, or

'enemy'.
bes/t swa = ^y?.) j^ living long.

boshdsp QX-niXM = v'^"=- sleeP>
sloth.
brarunatan = ))î)^>) vadordan,
to die.
/<a//fc = *')r?T^' a melon.

halobdn faruar = ^jify+i 19,h
day of the month.
halCiju = ^/^ a me'011-
6h/ = ?>o/k/, 'completed'.
hashtan = ^jJ^tcVJ to pass,
dadal = Ji a (lower.
/ics = ,j~j after, behind.

heshman = p^*1 the belly.
dadmimaatan = t^^p to grow.

/n = vLc a serpent.
dakaMnalan ,j-*- to beat , to
pound.
dambar = fcw/\ 'buffoonery ; skin".
damikdd = i>Lyo\ 28th day of the
month. [A translation otzamidd
by dam'tk 'earth1, + &/.]
ho man jl him.
homanai
* ^
b> l lie
plural suffix.
dang = ^* fruit.
homanat = yye ot. thou art, thee.
der = s\y\ a horseman

din ijo =^- cJ^ 24th day of lhe
homandd = had, he is, [may be.]
month.
hoboin = ))Vy* hit-din, the good

faith.
Jakll6natan = *) O**^) l0 pour"

^ v^-; 'to grow', [to twist.]
jaknonatan /
(j.itf'to beal, pound,
jakronalan \
janvar = ;fJuU. V5^?;U. living.
josbonatctn = ôLXuof to sland.
O59
maruchind = lit hj3 ruining

1
destroying.
maw?a = Jûi a mansion, a house.
jotd = 1) yjj the body. 2) *ol3 a

hook.
kadman = khamist [kdmist?] 'he
asks, desires'.
moftJra )K< = ^ Hie 7'" month

and 1U'1' day of (he month.
matunaspand mchcrcsfand, the
kaprunatan = ^y^f 'to clean,
be ijgjjojjo^f = JUjLJ;Ic.]
purify'; [to shave.]

kardcshman = *Xif Hie belly.
karrunatan = shoftan '[^jXlLi]
to bore, perforate.
kashbd = ji^^ last night.
kasparaz = v*ya pearl.
29"' day of the month. [Should
mavtr = >.* an ant.

mi&h&n = ,jLT the 8th montli and
10,h day of the month. [A trans
lation of db, 'water' + an.]
mitd = jLaf a shoe.
nabtunatan. = ,j-~> to grow.
kasrd = dices' an upper chamber,

9
or floor.
kdn = y*~*. rise t leap ! get up 1
kctd = axib a book, trealise.
nafchunatan = ui>îl to press,

squeeze.
nakbdn = muo a tail.
naknd = vdddm, 'a creature', an
kczd = l>;^-ijc j *+> c5a*j U".be
fear, dread, or care.

klidtmanar = y&ly-> a sister.
khondad ^jjjaj = of^^ the 311
month and 6th day of the month.
almond.
?iaksyd = ^L*. a place.
narafscd = s^^î worn out, rotten.
naz = yib every, all.
nd = y/Jtf a grain measure. [An
kimunatan = ij-**"M to arrange.

kokd = sLo 12th day of the month.
[A translation otmdh, 'the moon'.]
kopd = u^L a pack-saddle.
korldd = <XiLo Lrj he remains
behind,
/rflst = ^5^-w side, direclion.
Irsdn ^L>p the tongue.
manhost = ve/j/, goodness.
other reading of ^jj vas.)

nemrd = <XlL> a leopard, a liger.
nesang = <-&-$J a crocodile.
ncshak = j\& praise, lhanks.
padmunatan = u>j-* to measure.
pcr// == J^yan upper chamber,
or floor.
pnhuf = iXJj. a leopard, a liger.
260
pUndj ty)g) = yj . [See frdz, in

dex, pag. 117.]
parbdi &&*) life. [See parbd,
index, pag. 175.]
pamamani = zari kunam, 'I make
go, I accomplish.'.
partem = oshtdv, 'pure'.
saparhiinatan
ask.
sarbd =
J^XkJji* to wish,
jt> a friend.
sarcj = -*()>)) a sin.

sarush - uijj the 17th day of
the month.
satitn = SjXw poor, weak; active.
pashmugonad = ^ <Xib g
shabhd = sl**v black.
tXJjItXi ^LfXo j i^^ a silken
shabterd = so a lamb; 'a young

animal'.
cloth placed hetween Hie back

of an animal and its load.
sliakhunatau = cj-*iLj to inflame.

heat', glitter.
shakman = ^y? the backside.
pataias = ^-o ten thousand.
Jju>7* is-**
pddimdr
debt, expenditure, hire.
rV
pdjin SvJ a lamb; 'a voung ani

mal'.
pldn = had, 'measure'.
shalbd i
shalpiiiS
ICjc &> nf
l ,cL
is-i
/r
Jul
xj ^ycij sK the uoise
of footsteps.
shamyd =' (jU-wl the 27th day ul
prastan = iX< a dog.
the month. [A translation of 6s-
ramc = cX^sxaS' sesame.
mdn, 'the sky'.]
ramond = \uf a pomegranate.

sharbd = Uy-iXi! a finger.
ranjobar = ^sxij afflicted, grieved.
mr<i = Jiî" the 14th day of the
month. [A translation of gosh,
'an ear'.]
rashne-radkd = oi-u,U ,j-<^ the
18th day of the month.
sharkunatan = (jO^Jof to plaster,

smear.
shatdrml = >aj* quick; sharp.
shatevin = >^j-g-i the 6lh montli
and 4th day of the month.
shutun = *j&, old age.
rdh = Ly*j a mill.

rcne = avdj, anew, behind.
s/ifi/i = yj>& a demon. [See shn-
robshyd = \y the breast, chest.

rustan = verastan, 'to make level,
smooth, make grow'.
shev y*~z a lion.
hahd, index, pag. 20!).]
sajrunatan = Ô**- to entrust,

deliver to.
slrird = ^La. a thorn.

shokanatan = ,jJu^j to drink.
shrariiitalan = ,.wu*m to wash.
261
shuvar = v* satiated ; or jy*-a hedgehog.
vanzd = ^Jif he beat, pounded.
simunatan = ^JuiUo! to think.
vedd = xj good.
sird = viLiiân upper chamber,.
verdrdn )yvj-uj) = *U-$j the 20"'
wcM = gfjj timid, modest; 'desert'.
sirtd = py**" third.

day of the month.
sobar = \yZM<2 a dcstur.
virman = ^j-^ the nose.
sokrunatan = ))^/>j)ô) lo die ; pass.
vizcst = yyuu words, phrases.
sr'tl = <^j)r a child.
yokardhe == pUj' complete.
tak = Î^-Ljj a hero, a warrior.
zabrunatan ))^sJ)ô) to die.
takhshd = (ji-i^S' effort, endeavour.
zabzabd = tX*.î. the 11th day
tareron = ob the navel.
of the month. [A translation of
talanatan = ^j-^sLj to find, obtain.
kharshtd, 'the sun'.]
log = \U- reckoning, computation.
znkpehunatan jjJiL-klvil to exalt.
torun = )y*->l a grape.

zaktunatan ))^3gj. to strike,
tut) = t>j*> smoke; 'he runs'.
sas = Sjiq a small weight.
turn =' jUj' complete.
tun = ^jj the body. [Another read
seW = *Ai a hook, a treatise.

zigd = oL the 22d day of the
ing Of )){.]
month.
vahuman yo) = t gj the ll,h
month and 2d day of the month.
rakhshhid = ^jV-*' abundance.
[A transition of bad,
'wind'.]
zH ^j3 = of, thou, thee.
Corrections and Additions to the Index.

The references in parentheses are to the lines of explanation to each
word in the index.
ndmat (I. 1. insert) 18. G.

ttdov (I. 5. read) jp(j, gj-jy, or o,aO'*
at'dar (I. 1. read) in tliis place, here; (also used for this world),
act (I. 2. read) Z. 4, 1. etc. (I. 3. add) Sas. Insc. N. Haj. I. 18.
*?h?^ diti = i^j-u.
afzdr (I. 4. read) B. 2, 12. 13.
afzdrhumand (read) I. 41, 2.
alddesha (1. 1. read) 24, 1.
aimdr (I. 5. read) See amdr.
airdn (add) Sass. Insc. passim VîlOî and yîlOî.
akhar (add) Sas. Insc. Haj. A. I. 11. 14. N. Kaj. I. 9. :2b' 2$^ aA7mr.
rffc/ioe (add) Sas. Insc. N. Raj. 5. 8. 18. 19. in the compouud
?2<y)112) ditsh-dkhvi, the evil lire or world, hell".
amdvandl (read) -^jajyjo^.
an&tonatan (I. 23. read) andtonad 3 sg. pres. Z. 3G, 7.; anakhtunt past part. I. 40, 4.
nnddeshna (I. 1. read) yiyJ-iQ^w.
anddzeh (insert) Z. 2, 4. 13, 7.
arihomd (add). In the Sasanian Inscriptions, the orthography of this
word is '?y,02^J2D duharmazdi, see N. Raj. I. 28. 29. 30. N. Rust.
1. 5. 9. and others ; it appears, therefore, that the correct pronunciation of
_u^*jju)jy is auharmd ; whether the final syllable _"-" /n< was intended
Corrections and additions.
263
as a contraction, or whether it is merely a corruption of H , or $s ,

majd, for mazd, remains uncertain. We find the word clearly written,
in the two oldest cursive -Pahlavi records known to he extant, one being
a Parsi inscription of the end of the tenth century, at Kanheri (see intro
duction, pag. 79 80), and the other, a copper -plate grant of the ninth
century (see introd. pag. 80 81); and in both these documents, the final
syllable of -u^yoyo is merely a cursive form of - which can scarcely
be read s* majd; therefore, if there has been a corruption of 33
into -"*-*, in this word , it must have taken place more than a thousand
years ago.
apatydragi (I. 1. read) ^yj^y^M ; (I. 3. read) A yj^yâgii
arbd (1. 1. read) 20, 6.

arkonatan (add). The meanings of this verb seem to he more cor
rectly: to destine, to ordain, to allot, to apportion; see bakhtan; and
these agree better with those of the Chald. pbnarum (read) qu
asar (read) Z. 20, 1.
asft an va madman ))*>$) IJ^JO-" (at'l0 This heading looks as
though it should be read adindnu va madamdnu. 'the adins and ma
dams', or 'the thcns and ons\ i. e. the adverbs and prepositions; see
asftn and madam, in the index. It was probably the original heading to
all the particles in pag. 18 19, from which the few in pag. 10 have
been separated by some copyist, who has corrected his mistake by re
peating nearly all of them in the longer list.
at (add) Sas. [nsc. Haj. A. 1. 6. pS* hat.
atimonatan (add) The correct meaning of this verb is probably : to
complete, to finish, to perfect; it should be read hatimilntan. Ileb. cr~
Hilil of DOFl (see introd. pag. 71); Sas. Insc. N. Rust. I. 5 J2t)9(~>^
hatlmftn, I. 18. 3^20?^^ hatimUnd, I. 32. f"^?^ hatimfmt,
N. Raj. 1. 24. 32?(->$' hatimud.
264
. Corrections and additions.
atyd (I. 1. read) 10, 5. Z. 20, G. (I. 2. add") Sa*. Insc. Haj. A. I. 5.
7. 8. 13. 15. Xip'? hatyd.
avard (insert) 2, 3. Z. 24, 8.
avash (add) Further research has shown that av must be traced to
a Semitic source, Chald HN 'also': and avash must mean 'also by, id. or
of him, her, or if.
Sas. Insc N. Raj. I. 21. P. K. 10, 3. 20, 4. in.C\^
apash, or afash.
aval (add) Literally 'also by, or to thee, also lhy\ Chald. *)"*< +
Pers. pron. suff. i> .
avom (add) Literally 'also by, or to me, also my\ Chald. P|N -f
Pers. pron. suff. * : Sns. Insc. N. Raj. I. 22. 24. etc OQ.\j afam.
avot see avat above.
azbd (add) Comp. Heb. 3NT 'a wolf.
azitanatan (add) Should lie read khezituntanu ; Sas. Insc. N. Raj.
I. 13, 20. tyfVjV khazUunt.
dyds (1. 1. insert) I. 41, 7.
dgdsi (I. i. insert) I. 32, 3. 8. 12. 33," 7.
35, 10.
dhti (add) Pers. yT.

digh iu adv. I. 39, 1. that; see dgh. Sas. Insc. Haj. A. I. 8. 9. etc.
\1> dik.
dkhezad (add) In the old MS. D. II. ^J(jt hakht, .or dkht. The
meaning is uncertain.
dmat (add) Sas. Insc. Haj. A. I. S.'Ô^J dmat.
anoe (read) there, in that place; (also used for) the other world.
See tamaman.
dstariucd (add) is used in the Yendidad in the sense of 'polluting*.
dstonatan (add) This might be read khedUilntanu, in accordance
with the Chaldee; but the traditional reading appears to occur in Sa>.
Insc. N. Raj. 1. 21. ?3j2("V">:d dstCindi = ^îs* .
dsun (add) Sas. Insc. Haj. I. 10. p}i) ddin.
Atanu-frubak 4iyg-j))^y pr. n. I. 33, 9. the name of a Parsi
priest.
265
Atanu-frobakdnu ))i(MyJ ))^y pr. n. 1. 34. 4. ditto.

Atanu-pdt $yQ-))$y pr. n. I. 33, 9. 34, 7. ditto.
bakhtan (add) The usual meaning of this verb appears to be: to
destine, to ordain, to allot, to apportion; see Minokhard 8, 6. 12, 2. 4. 6.
27, 11. 57, 12. 13. Gomp. Pers. ouu 'fortune, destiny'.
band (add) Should be read bard ; Sas. Insc. HSj. A. I. 8. m bald,
B. I. 7. 9. bard.
bdm (I. 1. read) s. 1, 6.
benafshman (add) Sas. Insc. P. K. 15. o. rr/^Q-li banapshman.
benmen (I. 2. insert) Should be pronounced barman; Chald. "13;
Sas. Insc. Haj. A. I. 3. etc. rt2i barman.
bentmen (add) Should be pronounced bartman; Chald. iTD.
bokht (add) Sas. Insc. N. Raj. 1. 30. N. Rust. I. 33. fpî btikht.
bokhtak (add) Sas. Insc. N. Raj. 1. 31. 0\^2^ bukhtaki.
chand (1. 2. read) etc. so much, as.
chasun (add) Should be read chigUn; Sas. Insc. N. Raj. 1. 22.
J2>?F chigdn.
chatar (add) Sas. Insc. Hij. A. I. 2. 4. etc. I2fp chitari, 'origin'.
dabhonastan (I. 1. read) to laugh. Should be read yekhabkhunstanu ;
comp. jirnrv for Chald. pD*IT from 7]n Pa.el of rjin 'to laugh1.
dadtgar (add) Pers. *&*>.
dahyopat (I. 1. add) 41, 6.
davtr (add) Sas. Insc. N. Raj. 1. 10, 24. 21)] dabir.
ddd (read) Z. 17, 10. 18, 2. 4.
c/dndfc (I. 1. insert) Z. 9, 7.
ddrronatan (add) Should be read dekhaluntanu ; Chald. }1t>rn from
^l"! 'to fear'. The yV is an old form of ft I&.
ekvimoned (1. 1. insert) 17, 1.
esk (add) 80 ought to be written .MM, or *qm ; the former might
be read csg, and the resemblance of this reading to esk, may have led
to its being written aJM which really represents 70.
gas (I. 1. insert) 42, 12.
34
266
Corrections and addition?.
jaknimSnastan (add) Sas. Insc. N. Rust. 1. 8. fryi'O'}!}'? yakvimunt.

jaktibonatan (add) Sas. Insc. N. Raj. I. 25. yipfrY> yaktibin.
jamtonatan (add) Sas. Insc. N. Raj. 1. 21. "52(">t)SJ? yahmatunt, etc.
kamest ?&* a doubtful reading: D. H. has jyôjîijA m fijft^kandan, kantanu (1. 1. read) I. 35, 11. 39, 4.
kordsheh (add) A book, a volume, a chapter, a writing; Arab. <Um;
and used in this sense in the colophons of Pahlavi books.
khaneh (omit) *))*>.
madam (add) Sas. Insc. N. Raj. I. 12. 15. 30 madam,
mahcst (insert) 34, 8.
mow pron. 18, 1. I, myself. Pers. ^ .
mand (add) Comp. Chald. X^c 'fullness, abundance'; Syr. JLo.
mazdyami (add) Sas. Insc. HaJ. 1. 1. 3. etc. frO^SX) mazdayam.
nahan jj"yj adj. 18, 10. hidden, secret; see n'chan.
napcshtan (add) Sas. Insc. N. Raj. 1. 22. 31. etc. 9">22.Q-i napashti.
olmanbi (add) Should no doubt be read iw| olman-t-i, 'that one
who was' ;
\ being the Pahlavi numeral 1 , used as a sign of unity, =
^5 the Persian stX=>.j vôLal.
pasmdl (I. 1. read) a defendant; (I. 2. read) the plaintiff.
pasum -)04) a(^J- H> 3. aftermost, hindmost, latest, 4ast; superlative
of Pers. (j*o 'after'.
pSshmdl (I. 1. read) a plaintiff.
pcshupdi (I. 1. read) 34, 4. 7.
rachat (add) These Sasanian words are otherwise explained in, the
Introductory Essay, pag. 5657.
roeshman (1. 1. read) 7, 4. 9. 10, 9. 44, 1.
rotman (I. 1. add) 42, 2.
\
sakhiin (I. 1. read) 7, 5. 11, 4.
sazitonatan (add) Sas. Insc. N. Raj. 1. 20. (">)*?/'? sazitunt.
sdtonatan (I. 3. insert) past part, sdtonad âjj^yja Z. 19, 3.
Stakhr )j^yôD pr. n. I. 40, 3. Istikhar, or Persepolis.
267
Pers.
ydaJLml or >îu, ,
siitafc ^^j adj. I. 34, 10. rubbed, worn, torn, mouldering. Pers.
shakitonatan (add) Probably a misreading for shaditonatan
IWMK^-O to snoot arrows. Chald. N~^> Sas. Insc. Haj. A. 1. 5. 6. 14.
2f~>?3<22. shaditun.
shatan (1. 1. add) 41, 2. 3. 5. (1. 2. read) shatru. Z. shoithra.
va (add) Sas. Insc. passim 2 va.
vahishi (add) Sas. Insc. N. Raj. 1. 4. 8. 12. 18. OfpilWl vatfshti.
vastan (add) used in the sense of 'to shoot'.
zarttonatan (1. 2. add) Z. 18, 8.
Postscript.
On the eve of publication, some remarks upon the probable age of
this Glossary, have been received from Destur Hoshangji, and their sub
stance may be briefly noticed.
He is of opinion that the glossary cannot be older than the eighth
or ninth century A. D. : firstly, because in the MSS. the pronunciation of
each Huzvaresh word is written under it, in the Zand character; secondly,
because this pronunciation is often erroneous; and thirdly, because the
meaning of each word is given in Pazand, or mediaeval Persian, and not
in Pahlavi; from which facts, he concludes that the glossary was composed
at a time when the Pahlavi language was no longer spoken, and was be
coming forgotten.
This argument depends entirely on the assumption that the glossary
has remained unaltered, from the time of its first compilation; but this is
very doubtful , as il is more probable that the interlined pronunciations
are a later addition to the original text; whether they existed in the time
of Ibn Muqaffa, does not appear very clearly from his remarks on zcvdresh (see introductory essay, pag. 38) , but it does appear that the Parsis
then read lahmd for ->) 'bread', and not Id/nu as in the glossary,
pag. 3. 1. 6. , which shows that there has been some change in the pronun
ciation, since his time.
268
Postscript.
All we really know regarding the age of this glossary is that Ibn
Muqaffa, in the latter half of the eighth century A. D., quotes it as an
old work of the Parsis (see introd. essay, pag. 38 40). It is not likely
that it existed, in anything like its present state, in the middle of the
third century A. D. , as the language of the earlier Sasanian inscriptions
differs from it, in several respects. But it may have been compiled, in
nearly its present form, at any time during the four hundred years be
tween the third and eighth century; the reigns of Shapur II. (A. D. 308
381) and Khosru Parviz (A. D. 531579) being the most likely periods,
for the compilation of sucli a work.
The Deslur also notices that a considerable number of the words
explained in the glossary (about one -fifth of the whole), are of Aryan
origin, and not Semitic. These words are old forms, differing from the
Pahlavi orthography current at the time the glossary was compiled; they
were, therefore, considered as HuzvSresh, that is, logograms, or symbolical
representations of the Persian words then current. M. H.
Errata.
Mostly owing to type breaking in the press.
Pag. 1 I. 6 w. 6 read ftyi.
' Pag. 16 1. 1 w. 5 read ^.iigjpj.
6 7 2 -ucgjiJ pMi .
hiipastan.
745
jîjJ.
2 5 WW-?!*
82 3
-y^).
9 6 l)**M^)0
45
18 11 8 li.
9 1 5
_u^ji ji.
20 4 5 o shctst.
10 3 3
)0<V
24 6 6 - -jm> rui.
_13_5_2_
w$y.
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HAUG - An Old Pahlavi-Pazand Glossary 1870

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This is a reproduction of a library book that was digitized

by Google as part of an ongoing effort to preserve the

WITH AN ALPHABETICAL INDEX

DESTTJE HOSHAMJI JAMASPJI ASA,

REVISED AND ENLARGED, WITH AN INTRODUCTORY ESSAY ON THE

MARTIN HAUG, Ph. D.,

GOVERNMENT CENTRAL BOOK

MESSRS. TRUBNER AND CO.

m> PATERNOSTER ROW.

PRINTED AT THE K. HOFBUCIIDRUCKEREI ZU GUTTENBERG

doubt, be considered a great defect by those who lay a greater

notes in Pohlavi books, and incorrect modes of expression in oilier

But as the Government of Bombay has now so judiciously and

explanation is sometimes a mere guess of the particular writer.

)))){) -^fij^ D*-"JJ * M)V Vr 1 -0^9 ) Bahman

The alphabetical Index has been carefully compiled, but should

1) Tho letters J. D., however, refer to the printed glossary before-mentioned,

which was being composed by himself, after the fashion of Ihe

As regards the present glossary, it is evident that it is a

Hoshang Jamasp Destur.

An introductory essay on the Pahlavi

Its nature is difficult to determine, since it exhibits itself,

at first sight, as a very curious mixture of Semitic and Iranian elements;

Haug, Essay on Pahlavi.

Pahlavi inscription of any length, which has not a Greek translation at

Haug, Essay on Pahlavi.

(in 1768) two memoirs in the Memoires de I'Academie des inscriptions ),

He slated the number of charac

ters in ihe latter to be twenty-four, but he gave no account of the lang

In his 'Zend-avesta' (Paris 1771, vol. III. pag. 343 422)

In the same volume (pag. 476 526) he also printed

a Pahlavi-PAzand vocabulary in Roman characters, which is the same as thnl

In the first, he treats of the monu

ments and Pahlavi inscriptions which are found at Naksh-i Rustam,

Haug, Essay on Pahlavi.

1) See Hist, de relig. vet. Pers. lt edition, png 519 520.

and one of the Pahlavi texts of one of the in

TOYTO TO uPOZOIlON MA2JA2S0Y

2^22^2^ ?>j piyx) rty ?/"it">q.

up? 2j ^2?^ ^7 yu\w

Haug, Essay on Pahlavi.

Transliteration of the Pahlavi text.

Haug, Essay on Pahlavi.

by reading, for the first time, the name of Khosru (021^2^'

He started from the Pahlavi al

phabet published by Anquetil, and especially from the critical remarks,

jections he successfully maintained : for instance, he showed, hy numerous

He also made a successful attempt at elucidating the most dif

1) ' Commentationes IV de nuniis vetcrum Persarum', in Comment. Soc. Reg.

Hang, Essay on Pahlavi.

Haug, Essay on Pahlavi.

the Indo- Persian coins of east -Iran (1843) ')

He may justly lay claim

Some of the coins have only Pahlavi legends, while others

He deciphered the term )p)3{p afz&t, 'crescatl' which

is of such frequent occurrence on the later Sasanian coins. He also read,

B. Dorn devoted to the

subject, several papers which were published in the 'Bulletin de la clase

He still retained the erroneous reading !"D for

Haug, Essay on Pahlavl.

)))){) -^fij^ D-"JJ M)V Vr 1 -0^9 ) Bahman