The legends are in Aramaic characters and Persian (Pahlavi) language; among them occur Artaxerxes, Darius (from a dynast of this name the town Darabjird, "town of Darius," in eastern Persia seems to derive its name), Narses, Tiridates, Manocihr and others; the name Vahuburz seems to be identical with Oborzos, mentioned by Polyaenus vii.
Firdousi's own education eminently qualified him for the gigantic task which he subsequently undertook, for he was profoundly versed in the Arabic language arid 1'itefature and had also studied deeply the Pahlavi or Old Persian, and was conversant with the ancient historical records which existed in that tongue.
Firdousi had been always strongly attracted by the ancient Pahlavi records, and had begun at an early age to turn them into Persian epic verse.
From a Pahlavi inscription we learn that he was the son (not, as the Greek authors and Tabari say, the grandson) of Shapur I., and succeeded his brother Hormizd (Ormizdas) I., who had only reigned a year.
West, "Pahlavi Literature" in Grundriss d.
Should the evil and the good be equally balanced, the soul passes into an intermediary stage of existence (the Hamestakans of the Pahlavi books) and its final lot is not decided until the last judgment.
At Surat he succeeded, by perseverance and address in his intercourse with the native priests, in acquiring a sufficient knowledge of the Zend and Pahlavi languages to translate the liturgy called the Vendidad Sade and some other works.
5 It was not from Greek only that translations were made into Syriac. Of translations from Pahlavi we have such examples as the version of pseudo-Callisthenes' History of Alexander, made in the 7th century from a Pahlavi version of the Greek original - that of Kalilah and Dimnah executed in the 6th century by the periodeutes Bodh - and that of Sindbad, which dates from the 8th century; and in the late period of Syriac literature, books were translated from Arabic into Syriac as well as vice versa.
He made it doubtless from a Pahlavi version.
In the 8th century Ibn Mugaffa`, a convert from Mazdaism to Islam, translated the Pahlavi version of Bidpai's fables (itself a version of the Indian Panchatantra) into Arabic with the title Kalila wa Dimna (ed.
Pahlavi inscriptions' found on crosses at St Thomas's Mount near Madras and at Kottayam in Travancore, are evidence both of the antiquity of Christianity in these places (7th or 8th century), and for the semi-patripassianism (the apparent identification of all three persons of the Trinity in the sufferer on the cross) which marked the Nestorian teaching.
In the 6th century A.D., a translation into Pahlavi of a number of these old fables was made by a physician at the court of Chosroes I.
He began successfully to decipher the Pahlavi inscriptions of the Sassanian kings (1787-1791).1 In 1792 he retired from the public service, and lived in close seclusion in a cottage near Paris till in 1795 he became professor of Arabic in the newly founded school of living Eastern languages.
Justi (Leipzig, 1868); other Pahlavi books by Spiegel and Haug, by Hoshangji, and other Indian Parsees.
S One other book, the stories of Kalilag and Damnag, in a Syriac version from the Pahlavi, the latter taken from the Sanskrit.
The later developments of the Iranian alphabet are the Pahlavi and the Zend, in which the MSS.
The Pahlavi is properly the alphabet of the Sassanid kings who ruled in Persia from A.D.
An ordinance signed We see this title in its old Persian form, Khshayathiya Khshayathiy, in the cuneiform inscriptions; as Bao-iMwr Bao-nX&ip on the coins of the Arsacides, and as the Pahlavi Malkan MaTha on the coins and in the inscriptions of the Sassanians.
With such materials the cuneiform script could not be used; instead, the Persian language was written in, Aramaic characters, a method which later led to the so-called Pahlavi, i.e.
There the seat of its pontiff was at Samarkand; thence it penetrated into Central Atia, where, buried in the desert sands which entomb the cities of eastern Turkestan, numerous fragments of the works of Mani and his disciples, in the Persian language (Pahlavi) and Syrian script, and in an East Iranian dialect, called Sogdian, which was used by the Manichaeans of Central Asia, have been discovered (K.
Tions; but all of later date are drawn up in Pahlavi alone.
The coins invariably bear a Pahlavi legendon the obverse the kings head with his name and title; on the reverse, a fire-altar (generally with the ascription fire of Ardashir, Shapur, &c,, .e.
But there also developed a rather extensive Pahlavi literature, not limited to religious subjects, but containing works in belles letires, modernizations of the old Iranian sagas and native traditions, e.g.
(1868); West, Pahlavi Literature in the Grundriss d.
At the same time he produced the official exposition of the Avesla, an exegetical translation in the popular tongue (Pahlavi), and declared its contents binding.
Zend, again (originally zaintish), is not the name of a language, as Anquetil Duperron supposed, but means interpretation or explanation, and is specially applied to the medieval Pahlavi translation of the Ayes/a.
Besides this important monument, which is about twice as large as the Iliad and Odyssey put together, we only possess very scanty relics of the Zend language in medieval glosses and scattered quotations in Pahlavi books.
Zend asha for Sanskrit tha, Old Persian aria (in dy taxerxes); fravashi for Pahlavi fravardln, New Persian ferrer tn ie spirits of the dead).
Only towards the end of the Parthian sasty and after the rise of the Sassanians, under whom the national ditions were again cultivated in Persia, do we recover the lost Ces of the Persian language in the Pahlavi inscriptions and rature.
Sitadan or istddan (to stand), root 510; birdar (bro~,her), Zend and Pahlavi brOtar.
Text and translation are often spoken of together in Pahlavi books as Avistak va Zand (" Avesta and Zend "), whence - through a misunderstanding - our word Zend-Avesta.
We possess no other document written in it, and on this account modern Parsee scholars, as well as the older Pahlavi books, speak of the language and writing indifferently as Avesta.
The truth is that we possess but a trifling portion of a very much larger Avesta, if we are to believe native tradition, carrying us back to the Sassanian period, which tells of a larger Avesta in twenty-one books called nasks or nosks, as to the names of which we have several more or less detailed accounts, particularly in the Pahlavi Dinkard (9th century A.D.) and in the Rivayats.
Lastly, the numerous other fragments, the quotations in the Pahlavi translation, the many references in the Bundahish to passages of this Avesta not now known to us, all presuppose the existence in the Sassanian period of a much more extensive Avesta literature than the mere prayer-book now in our hands.
But when they pass beyond this narrow sphere, as particularly in the Gathas, the Pahlavi translator becomes a defective and unreliable interpreter.
The Parsee priest, Neryosangh, subsequently translated a portion of the Pahlavi version into Sanskrit.
The oldest is the Pahlavi Vispered in Copenhagen, dated 1258.
Of the Herbad Mihirapan Kai Khusro at Cambay (1323 and 1324), two Vendidads with Pahlavi in London and Copenhagen, and two Yasnas with Pahlavi in Copenhagen and formerly in Bombay (now Oxford).
The value of the Pahlavi interpretation was overrated by Spiegel„ Darmesteter, but wholly denied by Roth.
Spiegel, Avesta (Vienna, 1853-58), only Vendidad, Vispered and Yasna, but with the Pahlavi translation; K.
It is in any case no doubt identical with the demon Aeshma of the Zend-Avesta and the Pahlavi texts.
In the Pahlavi translation of the Indian story as represented by the Syrian Kalilag and Damnag (ed.