Egypt to Palestine, by S. C. Bartlett, though bearing the name and address of a London publisher (Sampson Low, Marston, & Co.) on the title-page, is evidently the production of an American firm, the name of which, indeed, appears on some of the maps. The book is well got up, and as a description of the localities, their antiquities and history, is equal to the average of such publications. It is, however, entirely composed of materials collected from the works of other authors, taken often without acknowledgment, and is profusely illustrated by pictures and maps copied from other works, the sources of which are never acknowledged at all. The only passages at all original in the work are those which describe Mr. Bartlett’s own journey, the highest interest of which consists in an occasional enumeration of the hymns he and his companions sang to the Arabs (cf. p. 193), and which would have much the same effect on the Tiyahah as the performances of the howling dervishes have upon an American tourist.
Sir Lewis Pelly has published, in two handsome volumes, a literal translation of the text of the Miracle Play of Hasan and Husein (London: W. H. Allen & Co., 1879), as performed throughout India and Persia during the month of Mohurram, by the Shiah Mohammedans. The progress of Islam in its early days was so rapid that, in a short time, it had overwhelmed Persia, Egypt, Syria, and a large portion of the rest of the Byzantine Empire in its tide of conquest. The death of Mohammed naturally brought forward rival claimants to the supreme authority, and the dispute ultimately resolved itself into one between Ali, the cousin and son-in-law of the Prophet, and representative of the Hashimi clan, and Moawiyeh, the representative of the Ommayeh family, between whom and the Hashimis an old feud existed, originating in their rival claims to be the hereditary guardians of the Kaabeh Temple at Mecca. These two parties offered an obvious rallying point for the two opposing factions in El Islam, the conquered Persians and the conquering Arabs, the former of whom resisted the traditional ceremonial law with which their Semitic co-religionists would have trammelled them. The consequence was that the Aryan faction rallied round Ali, and the Arabs round Moawiyeh. The latter proved the stronger party, and were known as Sunnis, followers of the Sunnah or traditional law, while the adherents of the former were designated Shiahs or Sectarians, and thus originated the first great schism in Mohammedanism. The struggles of Ali’s party for supremacy, his own murder, and the subsequent massacre of his sons, Hasan and Husein, who lost their lives under circumstances of peculiar atrocity, are the incidents on which the drama is founded, and the memory of which has kept alive the rancorous ill-feeling between the two sects. In the play itself the historical element is largely mixed with the marvellous and legendary, and the dramatic unities are wholly neglected; but it nevertheless exhibits enough of the real facts to give it an intense living interest, while the antiquated language and strange incidents that are introduced carry us back to the remotest times. An admirable introduction contains a notice by Dr. Birdwood, C.S.I., of the origin of the Shiah schism, and of the ceremonies with which the Mohurram festival is celebrated throughout India and Persia; and Mr. A. N. Wollaston, of the India Office, has both edited the text and illustrated it with some concise and appropriate notes.
Dr. Charles Riew has just issued the first volume of his Catalogue of the Persian MSS. in the British Museum (London: 1879), containing Christian and Mohammedan Theology, and the works on History and Geography of which the Museum has a large and important collection. Amongst these are the Jámi ut tawárikh, written in the seventh—eighth centuries of the Hejra, and comprising the histories of all the principal Turkish and Mongol dynasties; the Táríkh i Rashídí, a history of the Khans of Mogolistan and of the Amirs of Kashgar; and the Zafar Namah, the earliest authentic history of Timur, written by his order in 1404 A.D. A brief but complete analysis of each manuscript is given, enabling scholars to refer at once and without difficulty to any portion of the histories without the labour of looking through an often voluminous manuscript. The value of such a scholar-like production as this Catalogue is cannot be over-estimated; it has, in fact, placed within reach of the student of history most important and authentic works, the very existence of which was unknown except to a few Orientalists. The second volume is already complete in MS., and will be shortly published. We shall look forward to it with great interest, as the British Museum possesses a magnificent collection of Persian poetical and other works.
A Pahlavi Dictionary, by Dastur Jamaspji Minocheherji Jamasp Asana, of which the first two volumes have just appeared (London: Trübner and Co., 1879), supplies a want long felt by students of the old Persian speech. Pahlavi is the name applied to the old Persian tongue, and more particularly to that phase of it which was spoken during the reigns of the Sassanian kings. It is of great interest to the philologist, inasmuch as it contains a large admixture of Semitic words, derived, however, from a different source than the Arabic element in modern Persian, and appears to be akin to the Assyrian. It is sometimes called Huzvaresh, though this word seems to be more properly applied to a particular method of reading, by which, when a Semitic word occurs in the text, the priest reads the Aryan equivalent, just as we in English say “pounds, shillings, and pence” when we meet with the signs £ s. d., and read “namely,” though we write and print “videlicet” or “viz.” Dastur Jamaspji Asana interprets the word Huzvaresh to mean the “language of Assyria,” a suggestion which, if correct, throws some light on the origin of the language. The etymology of the word Pahlavi has been the subject of much discussion, but the latest as well as the most reasonable conjecture is that of Dr. Haug (followed by the author of this Dictionary), that it is identical with Parthva, the Parthia of the classical writers; that most warlike and important nation having given its name to the language, just as the province of Pars has given the name to the language of modern Iran. The great difficulty in compiling such a dictionary as the present, apart from the unsatisfactory nature of the available texts, is that the alphabet is so very vague and confused. The language contains a very great number of sounds which the alphabet, borrowed from the Semitic, is incapable of expressing; the same letter, therefore, is often used for different sounds, and combinations of the various letters again often express simple sounds. This makes the arrangement very difficult, but the author of this work has adopted the only safe method, that of arranging the words according to the alphabetical order of the letters rather than in order of sounds. A table, in which the various combinations of the letters are explained, also much simplifies reference. The author has in all cases followed the traditional reading and interpretation of words, leaving to the more critical scholars of Europe the task of investigating them from a scientific point of view.
Dr. Haug’s Essays on the Sacred Language, Writings, and Religion of the Parsis (Trübner’s Oriental Series, 1878) is another most important contribution to comparative theology and philology. The nature of the doctrines of Zoroaster and the rites and ceremonies of the Magians had for centuries exercised the uninitiated. The earliest mention of them occurs in the Prophet Jeremiah (xxxix. 3), who speaks of the rab mag (chief of the Magi) as forming part of the retinue of Nebuchadnezzar at his entry into Jerusalem; Ezekiel calls the Persian king Cyrus (who professed the religion of the Magi) the “anointed of the Lord;” the New Testament speaks of Magi from the East—translated “wise men” in our version—as the first to pay homage to our Lord; and the old Persian language has supplied, through the New Testament also, the name Paradise, which is universally employed to represent heaven throughout the civilized world. Herodotus also mentions them, and testifies to the purity of their worship and their morals, and other Greek as well as Latin writers have treated at more or less length on the subject of the Magi. But these scattered and incomplete notices were all that scholars had until Hyde, the celebrated Oxford scholar, in 1700, collected all the ancient sources of information into a volume Historia religionis veterum Persarum eorumque Magorum. The original texts of the Zend Avesta, &c., however, of which some manuscripts had been brought to Europe, were still sealed books, and the Parsi priests in India and Persia strictly refrained from affording any information upon their contents. At length, in 1754, Anquetil Duperron, an enterprising Frenchman, undertook a journey to India with the express intention of procuring manuscripts and learning the Zend language, in both of which purposes he succeeded, and published ten years later the first known translation of the Zend Avesta. His work was by many scholars, Sir William Jones and Richardson, the Persian lexicographer, amongst the number, regarded as worthless, Richardson maintaining that the texts themselves were forgeries, while Sir William Jones endeavoured to prove that Anquetil had been the victim of priestly fraud and deception. Nearly a century later Eugene Burnouf, an eminent French Sanscrit scholar, proved his countryman’s work to be genuine, corrected many of his faults, and placed the study on a sounder scientific basis. Others, especially German and Scandinavian savants, followed in the same path, forming, however, different schools of interpretation, until at last Dr. Martin Haug brought order into the confusion, and succeeded in bringing the study of Zend within the limits of exact philological science. The foundation of all these studies must of course necessarily be the traditional interpretation handed down by the Parsi priests, but this would have been comparatively useless without the investigation of European scholars. Many of the Avesta texts are furnished with Pahlavi translations and comments, but the Pahlavi itself was but imperfectly understood, and the whole subject was for a long time in hopeless confusion; the reader may, however, take up Dr. Haug’s Essays with the full assurance that he has the most trustworthy account of the Parsis, their Scriptures, history, and religious rites, that can be now ascertained. Anything like a résumé of such a work would be out of place here, but we can cordially recommend it as, with all its recondite erudition, a most readable book.
Mr. Bernard Quaritch, of Piccadilly, has published a romance in modern Arabic, entitled, The Autobiography of the Constantinople Story-teller, edited by Mr. J. Catafago, a well-known Arabic scholar, and said to be the work of an Englishman, Colonel Rous. It is principally as a curiosity of literature that it will be read, as it does not narrate any very novel or original adventures, and the style is very simple and unpretending. It, however, contains some clear and concise descriptions of many localities in the East which are but little known to the ordinary reader, and will be welcome to the student of Arabic as an easy text-book of the language.