Pārsīg (Pahlavi) Texts
vaštag-dibīrīh ‘cursive script’
hām-dibīrīh the so-called “Book-Pahlavi script”
nēmvaštag-dibīrh ‘half-cursive script’ (“used for books on medicine and philosophy and astronomy”)
fravardag-dibīrīh ‘script used for (official) letters or missives’
dēn-dibīrīh ‘religious script, Avesta script’
vaštag-dibīrīh ‘cursive script’
hām-dibīrīh the so-called “Book-Pahlavi script”
nēmvaštag-dibīrh ‘half-cursive script’ (“used for books on medicine and philosophy and astronomy”)
fravardag-dibīrīh ‘script used for (official) letters or missives’
dēn-dibīrīh ‘religious script, Avesta script’
ped hām-dibīrīh
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The verbal contest between a goat and a Babylonian date-palm
Counsel of the Wise to Mazdayasnians The Counsel of Vehzād (son of) Farrox-pērōz The Memorial of Vazurgmihr Select Instructions of the Ancient Teachers Two sayings Select Instructions of the Ancient Teachers (CHP) Explanation of Chess and Invention of Backgammon A recipe for contentment The testament of Husrō son of Kavād āfrīn handarz Mādayān ī sīh rōzag Precepts for school childrenxvēškārīh ī rēdakān ō ēn farrox dibīrestān
handarz veh ē kunam ō ašmā kōdakān |
peymān ī zanīh
A Model Marriage Contract peymānag ī kadag-xvadāyīh The Solemn-contract of Marriage āfrīn ī vazurgān The Praise of the Great Ones آفرين ِ بزرگان The significance of the sacred bread
abar cim ī drōn abdīh ud sahīgīh ī zamīg ī sagestān
The wonders and mirabilia of the land of Sakastāna 
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husrav ī kavādān ud rēdak-ē
Husrō son of Kavād and a Page
The treatise husrav ī kavādān ud rēdak-ē (HKR) relates the story of a princely orphan from the province of Ēran-vinārd-kavād; the main part of it consists of questions and answers between king Husrō I (531-579 A.D.) and the Page. From the original text only an incomplete Pārsīg version is extant. There exists also an Arabic version (preserved in the book of ثعالبی) based on our treatise which however places the story in the time of Husrō II (590-628 A.D.).
Husrō son of Kavād and a Page
The treatise husrav ī kavādān ud rēdak-ē (HKR) relates the story of a princely orphan from the province of Ēran-vinārd-kavād; the main part of it consists of questions and answers between king Husrō I (531-579 A.D.) and the Page. From the original text only an incomplete Pārsīg version is extant. There exists also an Arabic version (preserved in the book of ثعالبی) based on our treatise which however places the story in the time of Husrō II (590-628 A.D.).
Jāvēδān Xraδ
Some fragments of the Eternal Wisdom of Aošnara the wise which are extant in Pārsīg (Pahlavi), Arabic and Persian
by Raham Asha
Some fragments of the Eternal Wisdom of Aošnara the wise which are extant in Pārsīg (Pahlavi), Arabic and Persian
by Raham Asha
Ādurbād ī Mahrespendān:
handarz ī ādurbād ī mahrspendān: The Admonitions of Ādurbād son of Mahrspend
vīst-u-do-vāzag: Twenty-two words
Rōznāmag (HAM)
baxšišn ī xīr ī gētīg: The division of the things of the material world
handarz ī ādurbād ī mahrspendān: The Admonitions of Ādurbād son of Mahrspend
vīst-u-do-vāzag: Twenty-two words
Rōznāmag (HAM)
baxšišn ī xīr ī gētīg: The division of the things of the material world
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This Pārsīg book (also called dānāg ud mēnōg xrad ‘The Wise and the Spiritual Wisdom’) is in form of the questions of a wise (dānāg) from the Innate Wisdom who is with Ahura Mazdā. The word mēnōg xrad means ‘spiritual wisdom’ or ‘wisdom in the world of thought’ (or, as understood by Nairyōsangh, paralokīyā buddhiḥ ‘the other world’s wisdom’). The book was transcribed into Pāzand and translated into Sanskrit by Nairyōsangh. It was translated into Persian and Gujarati by the Parsi priests of Persia and India. There are also at least two versions of it in Persian verse.
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Bd 1a
abar dāmdahišnīh ī gētīgīhā About the material creation of the Primeval Creations Bd 34abar ristāxēz ud tan ī pasēn
On the resurrection and the future body |
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Jāmāspīg
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The coming of the King Vahrām Varzāvand
abar madan ī šāh vahrām ī varzāvand
The present short text expresses the hope of the advent of the king Vahrām, and the end of the evil times. Tavadia considers the text as “a rhymed ballad”, and Bahar thinks that it is a verse-text with a series of twelve-syllable verses. There exists another text concerning the coming of King Vahrām. In fact, his compiler has interpolated some glosses in the original (above) text. Edgar Blochet found it in a manuscript which once before was at his disposal.
abar madan ī šāh vahrām ī varzāvand
The present short text expresses the hope of the advent of the king Vahrām, and the end of the evil times. Tavadia considers the text as “a rhymed ballad”, and Bahar thinks that it is a verse-text with a series of twelve-syllable verses. There exists another text concerning the coming of King Vahrām. In fact, his compiler has interpolated some glosses in the original (above) text. Edgar Blochet found it in a manuscript which once before was at his disposal.
A Banquet Speech
āfrīn ī sūr
This is an after-meal speech in a banquet, and an example of speech at banquets and also at anniversary ceremonies (different from death anniversary), the rōzgār. The four stages of a banquet or a rōzgār are planning (handāxtan), making (kirdan), preparing (sāxtan) and entertaining (rāyēnīdan). The text as reached us dates back to the Sasanian era; and a list of Persian dignitaries in it shows that it belongs to the sixth century, or as Tavadia states: “We have found only the upper limit, namely the reign of Xusrav I.” It is called with different headings by different scholars. It can be compared with another text, the Āfrīn ī myazd ‘Benediction of a ritual repast’. Tavadia’s commentary is yet invaluable.
This is an after-meal speech in a banquet, and an example of speech at banquets and also at anniversary ceremonies (different from death anniversary), the rōzgār. The four stages of a banquet or a rōzgār are planning (handāxtan), making (kirdan), preparing (sāxtan) and entertaining (rāyēnīdan). The text as reached us dates back to the Sasanian era; and a list of Persian dignitaries in it shows that it belongs to the sixth century, or as Tavadia states: “We have found only the upper limit, namely the reign of Xusrav I.” It is called with different headings by different scholars. It can be compared with another text, the Āfrīn ī myazd ‘Benediction of a ritual repast’. Tavadia’s commentary is yet invaluable.
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A Persian poem of Abū Nuwās
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Šak-u-gumānīh-vizār
The ‘doubt-dispelling’ book of Mardānfarrox
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