The word “But” in Iranian

H. W. Bailey

doi:10.1017/S0041977X00092752

The word “But” in Iranian

Published online by Cambridge University Press: 24 December 2009

H. W. Bailey

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An important passage which has often been treated, but not so far satisfactorily, is found on page 186 of the Iranian text of the Bundahišn, lines 11–12,

that is, but dēv ān kē-š pat Hindūkān paristēnd api-š vaχš pat ān butīhā mēhmān <i > čēegōn bōδˇāsaf paristēt: “the demon But is that which they worship in India and in his images a spirit is resident which is worshipped as Bōδāsaf.”

Type: List of Contributions
Information: Bulletin of the School of Oriental and African Studies , Volume 6 , Issue 2 , June 1931 , pp. 279 - 283

DOI: https://doi.org/10.1017/S0041977X00092752 [Opens in a new window]
Copyright: Copyright © School of Oriental and African Studies 1931

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References

^{page 279 note 1} Cf.West, , SBE. v, 111Google Scholar; Darmesteter, , SBE. iv, liiiGoogle Scholar; Gray, Foundations of Iranian Religions, p. 203.

^{page 279 note 2} Ed. Anklesaria, Bombay, 1908.

^{page 279 note 3} Seeapud, SalemannRadloff, Kudatku Bilik, vol. i,Google Scholar introd., and Marquart, , SBAW., 1912, 486 seqGoogle Scholar.

^{page 280 note 1} Müller, F. W. K., Uigurica [I], p. 11Google Scholar.

^{page 280 note 2} In Pahlavi υv (vāv) is used as a mater lectionis for ū as well as ū and ō: dvr ═ dūr “far”, gvš ═ gōš “ear”, kvnšn ═kunšn “deed”.

^{page 280 note 3} For “Buddha” on a Sassanian coin see Herzfeld, , Paikuli, p. 45Google Scholar, corrected Arch, Mitt., i, 136Google Scholar, note 2.

^{page 280 note 4} For Sanskrit in Sogdian transcription see Gauthiot, , JA., 1911, jan.-févr. p. 94Google Scholar.

^{page 280 note 5} See Rosenberg, , Bull. Acad. Sc. USSR., 1927, p. 1394Google Scholar.

^{page 280 note 6} This has always been the crux of this passage.

^{page 280 note 7} For the alef compare MPT. ’ry’mn beside ’ry’mn “Aryaman ”, a loan-word from Avestan airyaman, nom. sg. airyama, airyāmā.

^{page 280 note 8} vymnd Pahl.is probably *vī-mantu- to man- “dwell, remain”, cf. NPers. nižand “ formidable; cast down ”, *niˇjantu- to gan- “strike”, MPT. znd-, Av. zantu- “tribe” in MPT. zndbyd, Av. zantupaiti-to zan- “ be born”.

^{page 281 note 1} “Die Stellung Jesu im Manichāismus,” p. 85, ABAW., 1926.

^{page 281 note 2} Cf. Pahl.*vχšvr *vaχšavar ȁprophet” ═ *vaχš-bara-.

^{page 281 note 3} Bartholomae, , AIW., 1334–5Google Scholar.

^{page 281 note 4} See Salemann, Manichaeische Studien, s.v. .

^{page 282 note 1} Ed. Gauthiot and Pelliot, Le Sûtm des causes et des effets, 1926Google Scholar.

^{page 282 note 2} Müller, F. W. K., Uigurica [I], p. 17et passimGoogle Scholar.

^{page 282 note 3} VouLeCoq, “Ein christ]. u. ein manich. MSfragment,” ABAW., 1909, p. 1202 seq.

^{page 282 note 4} Von Le Coq, loc. cit. Cf. Christensen, Les types du premier homme et du premier roi, p. 206.

^{page 282 note 5} Vīdēvdāt, 19, 1, 2, 43.

^{page 282 note 6} K. Geldner, Avesta, Prolegomena L, col. 2.

^{page 283 note 1} Sakan (in a fully vocalized Indian alphabet) does not help in this particular case, since Buddha and Bodhisattva are simply transcribed from Sanskrit.

^{page 283 note 2} The final –i of the Avestan Būiti probably betrays its Eastern Iranian origin.

^{page 283 note 3} Archasologische Mitteilungen aus Iran, i, 79Google Scholar, note 1; 136, note 2.

^{page 283 note 4} Zend-Avesta (1893), 3, xlviii,Google Scholar cf. 2, 259.

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