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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Adha yad v4 yathra thwayanghem va thwayanghem va. 10 b. Daévayasnahé va tanu-perethahé v4 aperenayika paranghafaité Nisritad aétahé Astryéiti néid asriti 4. 11. Avad nA aithra-paititim (read aéthrapaittm) upadiséd yare dragé ? Thrizaremaém khratim ashavanem aiwyaunghad >, Yézi amtarad naémad aétahé drengayéiti (H.— deregayéiti T.) para paityditi viraodhayéiti (H.— viraozayéiti T.), Hathré nuué (read hathra nd ?) ainem aéthrapaitim updiséid Athra (atha H.) thritim upéisédid aévatha thirim updisdid ; Yézi avad vaéthad vaénatha amtarad naémad hathrahé drengayda@ka naéméa paséaiti virdidhi ¢. *Amat had amat nisritad. Yatha dahmahé frangharezéid. VI. ERPATISTAN AND N{RANGISTAN. 3ul If the man lead him farther, He is guilty in sight of the nearest kinsman! of the sin of adhwadaitya *. id II. The student priest. Oa. . ee ee ee ee ee 10 many veare shall the’ . . How many years shall the student consult the aéthrapaiti 8? — Three springtides‘ shall he gird on Holy Wisdom *. If, while he learns by heart, he forget and miss a part, He shall try again a second time, a third 1 time, a fourth time ; And when he knows his text, he shall be able to say it all and miss nothing. Yavatahé nafd anvathwaristo. > Spayéiti. Vispaéibyé aperenaydby6 noid kahmAi aperend4yunam... bar6. Yénhé aétadha mazdayasnandm ndairika avayau khsudrau ham raéthwayéiti mazdayasnaniméa daévayasnandméa. ¢ Thrikhsafarem dazhdhrem. » The nearest kinsman of the child. * The adhwadaitya or atapdat, literally ‘improper journey,’ is properly the sin of giving insufficient food to an animal or to a traveller. In this passage it means enforcing upon a child a journey beyond his strength. * The aéthrapaiti, the teaching priest ; cf. Vd. ‘IV, 45> * For three years; cf. Vd. XVIII, 9. 5 Asa Késtt; cf. Vd. XVIII, 1, note 2. He shall study for three years. 312 FRAGMENTS OF THE NASKS. 12, Kem aémad aéthrapaitim upayad apnétem (H.—apdtem T.) dahmem (H.—datem T.) ? Yésé tad apayéitj parastarem isdid. Yavad aétahmya zru staotanim yésnyanim dadragtis, Yatha tad Afrimari nemé hy4d atha tad Afrimné Astarayéiti ; Aétavadka aésaskid Astérayéité, 13. Y6 hé aperemndi (read 4peremnAi) néid visditi framriti, K6 hé paéurunadm aéthrapaitinam afraédkhté (H— af. T.) Astryéiti? nabAnazdisté. Aad havatim nana yahmi pareiti; [Vispaésu parexti] vispaésu afréti (read afraokhti) Astryéiti. 14. Y6 asrua-gaosé va afravabé6 va noid dim Ainem vakim aiwyais, Néid paséaiti anaivisti Astryéiti. Yézidad dyum pé vadim aiwydis anaiwisti 4stryéiti9. 15. Y6 avadha néid aiwydsti ashaoné aradusa havayanghem akhtem, Dareté va anangré taya va, Yn4 (read sn4?) va aodra va tarsna v4 aurvas angra va aodra va tarsna, *Itha 4d yaza. ashém vohd. 1 Who is the best teacher? * Until you know by heart the Staota Yésnya, the Nask that formed the essential part of the Yasna, containing the GAthas, the Yasna Haptanghfiti, and a few other H4s (see our French Zend- Avesta, I, Ixxxvii).
2ashém vohd. 1 Who is the best teacher? * Until you know by heart the Staota Yésnya, the Nask that formed the essential part of the Yasna, containing the GAthas, the Yasna Haptanghfiti, and a few other H4s (see our French Zend- Avesta, I, Ixxxvii). * The meaning seems to be that he must teach at least thenemd hy4d (the Ny4yish ?). * That is the minimum the master is bound in duty to teach him. VI. ERPATISTAN AND NfRANGISTAN. 313 12. Who is the aéthrapaiti.to whom he shall go as the highest}? —Evenhewho .. . Until thou hast by heart the Staota Yésnya?, 8 In this measure is the master guilty ¢. 13. If one answer not the student’s objections °, Which of the many aéthrapaitis is guilty >—He who is nearest of kin °. For all objections, for all the answers denied he is guilty. 14. If he whose ear heareth not, or who has no voice, repeat not a word 7, He is not guilty for not repeating. If he can repeat, were it only one word, for not repeating it he is guilty. 15. If he repeat not because he suffers from a wound, Or for any physical pain, or . . Or by reason of drought, or cold, or thirst, or. Or by reason of the hard fare of travel, If he repeat not, he is not guilty ®. * The case is when a pupil finding the text obscure or contradictory asks for an explanation. * If this is the right translation, it would import that not every aéthrapaiti is bound to answer his pupil’s objections; he has only to teach him the text, not to interpret it; but from a next-of-kin aéthrapaiti a pupil has a right to exact an answer to his doubts. One must bear in mind that the priesthood is hereditary, and that most priests of a place belong to one, or at least to a very few families. All the Mobeds in India are supposed to be descendants of one common ancestor (see the Guimet Zend-Avesta, I, lvii). " The pupils repeat the text, word by word, after the teacher. * Because he suffers from an overwhelming cause. 314 FRAGMENTS OF THE NASKS. Anguha vaéa tangro-pithwau (read aungha-va sa taré-pithw6) ahméd paiti adhwA, Né6id aéAvisti (aénavisti H.—read anaivisti) 4s - tryéiti. Vathmaini asayA Avafna va anaivisti Astryéité. 16. Kad va daévayasn4d v4 tanu-perethad aéthrapatéid pairi aiwyanghad ? Frasravay6 ava dathra yem dim vaénad evisaéusva vandanem. Néid ava y4 vistaésva. Noid hé ashaéné syaothanandm verezyéid. 17. N& daévayasn4i v4 tanuperethai v4 aéthray4i Aashiiti ? Dahmé niuruzdé adhdityé-draonéd, Daityéhé draonanghé upa ganaungha, Pairi-gereftay4d paiti zman[alyau, ndid api-gereftay4d paiti. Avaiti sé aésa zimana anghad@? yatha gaus fravaiti. Vehrkai hizvam dadhaiti y6 azrazd4i- méthrem (read m&threm) 4asté. 18. Kad na daévayasnai v4 tanuperethai v4 geus adhiitya 4stryéiti? ndéid Astryéiti, Anyé ahmad yé hé gava vares daidhtd aétahméi. NiraNnGISTAN. Farcarp I, Seconp Part. I. The Zét and the RAspi. 19. Dahmé dahmai aokhté: Frama nerega rayéis (read fra mé nere garaydis) yad ratus fritéis Asda.
318. Kad na daévayasnai v4 tanuperethai v4 geus adhiitya 4stryéiti? ndéid Astryéiti, Anyé ahmad yé hé gava vares daidhtd aétahméi. NiraNnGISTAN. Farcarp I, Seconp Part. I. The Zét and the RAspi. 19. Dahmé dahmai aokhté: Frama nerega rayéis (read fra mé nere garaydis) yad ratus fritéis Asda. Because he might and ought to have controlled his weariness. * A Daévayasna, a worshipper of the Daévas, that is to say, a worshipper of false gods (a Brahman, a Buddhist, a Greek, &c.) VI. ERPATISTAN AND NIRANGISTAN. 315 If he repeat not by reason of weariness, sadness, or slumber, he is guilty 1. 17. Shall he teach a disciple, if he be a heathen ? or a sinner 3? — The righteous man in his misery, if he have not wherewithal to be fed, And wants wherewithal to be fed, (May teach) for a salary, but not without a salary‘. — What shall be the salary ?—The price of what an ox ploughs *. But he gives a tongue to the wolf, who imparteth the Holy Word to the heretic *. 18. He that refuseth food to the heathen and the sinner, is he guilty ?—He is not guilty, Unless he refuse it to the labourer in his service 7. Farcakp I, Seconp Part. Here begins the Nirangistan proper. I. The Zét and the RAspt. 19. The pious man warns the pious man ° ; ‘Rouse me, O man! when the festival of the masters arrives °.’ 5 A Peshétanu, a Zoroastrian in a state of mortal sin. * He may teach a Daévayasna or a Peshétanu, but only to gain his bread, when reduced to starvation; in no case, and on no account whatever, may he teach a heretic. * «The price of a day’s work’ (Comm.); just enough to live on the day he teaches. * An Ashemaogha: cf. Tahmuras’ Fragments, § 3. 7 His meed is due to the labourer, even if a heathen or a sinner. * Cf. Vd. XVIII, 26. * Ratufriti, literally, ‘the blessing of the Ratus’ or the various masters of the year, is applied to the celebration of the Gab&nbars. 316 FRAGMENTS OF THE NASKS. Visaiti dem fraghréray6 ndéid fraghraghrdyéiti, Aés6 ratufris yé gaghara. . . 20, A-vaiti narém akhté (read hakhté) zaota ratufris Ahunem vairim frasraésyéhé ? Vispaéibyé aéibyé yéi hé madhemyé vaéa [vaéa] frasravayamnahé va upa surunvasti yad v4 yasnem yazemnahé 8, 21. Surunaéiti zaodha (read zaota) upa sraotaranam, Néid upa sraotaré zaotaré, Zaota ratufres; Aétavé upa sraotéré yavad framarentem. N6id zaota upa sraotaranim, Upa sraotar6 ratufryé ; Aétavaté zaota yavad framaraité >. 22. Sraothrana gathanam ratufres, Paiti-astiéa yasnas-hé adha fras6s6-mathrahé ; Ahé zt na sravanghem aframarenti Astryéité, Yatha gathanaméid¢. Gathau sravay6 yasnem yazextem paitistaiti, * Frama nere (cf. § 19, line 2). Haourvé paskiz. Frastuyé. Ashem vohd 3 fravarané mazdayasné. Vispai. ~ Ashaya né paiti gamy4d Amesha Spenta. Ashem véhd 3 aiwi-garedhmahé apim vanghinam. Ashem véh0 3 fravarané mazdayasné Zarathustres. > Ashaya dadhami. ° Mané maretandméa. Vaké maretanamka. 1 Ratufrish, literally, ‘he has blessed the masters,’ he has done his duty ; he is all right.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Adha yad v4 yathra thwayanghem va thwayanghem va. 10 b. Daévayasnahé va tanu-perethahé v4 aperenayika paranghafaité Nisritad aétahé Astryéiti néid asriti 4. 11. Avad nA aithra-paititim (read aéthrapaittm) upadiséd yare dragé ? Thrizaremaém khratim ashavanem aiwyaunghad >, Yézi amtarad naémad aétahé drengayéiti (H.— deregayéiti T.) para paityditi viraodhayéiti (H.— viraozayéiti T.), Hathré nuué (read hathra nd ?) ainem aéthrapaitim updiséid Athra (atha H.) thritim upéisédid aévatha thirim updisdid ; Yézi avad vaéthad vaénatha amtarad naémad hathrahé drengayda@ka naéméa paséaiti virdidhi ¢. *Amat had amat nisritad. Yatha dahmahé frangharezéid. VI. ERPATISTAN AND N{RANGISTAN. 3ul If the man lead him farther, He is guilty in sight of the nearest kinsman! of the sin of adhwadaitya *. id II. The student priest. Oa. . ee ee ee ee ee 10 many veare shall the’ . . How many years shall the student consult the aéthrapaiti 8? — Three springtides‘ shall he gird on Holy Wisdom *. If, while he learns by heart, he forget and miss a part, He shall try again a second time, a third 1 time, a fourth time ; And when he knows his text, he shall be able to say it all and miss nothing. Yavatahé nafd anvathwaristo. > Spayéiti. Vispaéibyé aperenaydby6 noid kahmAi aperend4yunam... bar6. Yénhé aétadha mazdayasnandm ndairika avayau khsudrau ham raéthwayéiti mazdayasnaniméa daévayasnandméa. ¢ Thrikhsafarem dazhdhrem. » The nearest kinsman of the child. * The adhwadaitya or atapdat, literally ‘improper journey,’ is properly the sin of giving insufficient food to an animal or to a traveller. In this passage it means enforcing upon a child a journey beyond his strength. * The aéthrapaiti, the teaching priest ; cf. Vd. ‘IV, 45> * For three years; cf. Vd. XVIII, 9. 5 Asa Késtt; cf. Vd. XVIII, 1, note 2. He shall study for three years. 312 FRAGMENTS OF THE NASKS. 12, Kem aémad aéthrapaitim upayad apnétem (H.—apdtem T.) dahmem (H.—datem T.) ? Yésé tad apayéitj parastarem isdid. Yavad aétahmya zru staotanim yésnyanim dadragtis, Yatha tad Afrimari nemé hy4d atha tad Afrimné Astarayéiti ; Aétavadka aésaskid Astérayéité, 13. Y6 hé aperemndi (read 4peremnAi) néid visditi framriti, K6 hé paéurunadm aéthrapaitinam afraédkhté (H— af. T.) Astryéiti? nabAnazdisté. Aad havatim nana yahmi pareiti; [Vispaésu parexti] vispaésu afréti (read afraokhti) Astryéiti. 14. Y6 asrua-gaosé va afravabé6 va noid dim Ainem vakim aiwyais, Néid paséaiti anaivisti Astryéiti. Yézidad dyum pé vadim aiwydis anaiwisti 4stryéiti9. 15. Y6 avadha néid aiwydsti ashaoné aradusa havayanghem akhtem, Dareté va anangré taya va, Yn4 (read sn4?) va aodra va tarsna v4 aurvas angra va aodra va tarsna, *Itha 4d yaza. ashém vohd. 1 Who is the best teacher? * Until you know by heart the Staota Yésnya, the Nask that formed the essential part of the Yasna, containing the GAthas, the Yasna Haptanghfiti, and a few other H4s (see our French Zend- Avesta, I, Ixxxvii).
2ashém vohd. 1 Who is the best teacher? * Until you know by heart the Staota Yésnya, the Nask that formed the essential part of the Yasna, containing the GAthas, the Yasna Haptanghfiti, and a few other H4s (see our French Zend- Avesta, I, Ixxxvii). * The meaning seems to be that he must teach at least thenemd hy4d (the Ny4yish ?). * That is the minimum the master is bound in duty to teach him. VI. ERPATISTAN AND NfRANGISTAN. 313 12. Who is the aéthrapaiti.to whom he shall go as the highest}? —Evenhewho .. . Until thou hast by heart the Staota Yésnya?, 8 In this measure is the master guilty ¢. 13. If one answer not the student’s objections °, Which of the many aéthrapaitis is guilty >—He who is nearest of kin °. For all objections, for all the answers denied he is guilty. 14. If he whose ear heareth not, or who has no voice, repeat not a word 7, He is not guilty for not repeating. If he can repeat, were it only one word, for not repeating it he is guilty. 15. If he repeat not because he suffers from a wound, Or for any physical pain, or . . Or by reason of drought, or cold, or thirst, or. Or by reason of the hard fare of travel, If he repeat not, he is not guilty ®. * The case is when a pupil finding the text obscure or contradictory asks for an explanation. * If this is the right translation, it would import that not every aéthrapaiti is bound to answer his pupil’s objections; he has only to teach him the text, not to interpret it; but from a next-of-kin aéthrapaiti a pupil has a right to exact an answer to his doubts. One must bear in mind that the priesthood is hereditary, and that most priests of a place belong to one, or at least to a very few families. All the Mobeds in India are supposed to be descendants of one common ancestor (see the Guimet Zend-Avesta, I, lvii). " The pupils repeat the text, word by word, after the teacher. * Because he suffers from an overwhelming cause. 314 FRAGMENTS OF THE NASKS. Anguha vaéa tangro-pithwau (read aungha-va sa taré-pithw6) ahméd paiti adhwA, Né6id aéAvisti (aénavisti H.—read anaivisti) 4s - tryéiti. Vathmaini asayA Avafna va anaivisti Astryéité. 16. Kad va daévayasn4d v4 tanu-perethad aéthrapatéid pairi aiwyanghad ? Frasravay6 ava dathra yem dim vaénad evisaéusva vandanem. Néid ava y4 vistaésva. Noid hé ashaéné syaothanandm verezyéid. 17. N& daévayasn4i v4 tanuperethai v4 aéthray4i Aashiiti ? Dahmé niuruzdé adhdityé-draonéd, Daityéhé draonanghé upa ganaungha, Pairi-gereftay4d paiti zman[alyau, ndid api-gereftay4d paiti. Avaiti sé aésa zimana anghad@? yatha gaus fravaiti. Vehrkai hizvam dadhaiti y6 azrazd4i- méthrem (read m&threm) 4asté. 18. Kad na daévayasnai v4 tanuperethai v4 geus adhiitya 4stryéiti? ndéid Astryéiti, Anyé ahmad yé hé gava vares daidhtd aétahméi. NiraNnGISTAN. Farcarp I, Seconp Part. I. The Zét and the RAspi. 19. Dahmé dahmai aokhté: Frama nerega rayéis (read fra mé nere garaydis) yad ratus fritéis Asda.
318. Kad na daévayasnai v4 tanuperethai v4 geus adhiitya 4stryéiti? ndéid Astryéiti, Anyé ahmad yé hé gava vares daidhtd aétahméi. NiraNnGISTAN. Farcarp I, Seconp Part. I. The Zét and the RAspi. 19. Dahmé dahmai aokhté: Frama nerega rayéis (read fra mé nere garaydis) yad ratus fritéis Asda. Because he might and ought to have controlled his weariness. * A Daévayasna, a worshipper of the Daévas, that is to say, a worshipper of false gods (a Brahman, a Buddhist, a Greek, &c.) VI. ERPATISTAN AND NIRANGISTAN. 315 If he repeat not by reason of weariness, sadness, or slumber, he is guilty 1. 17. Shall he teach a disciple, if he be a heathen ? or a sinner 3? — The righteous man in his misery, if he have not wherewithal to be fed, And wants wherewithal to be fed, (May teach) for a salary, but not without a salary‘. — What shall be the salary ?—The price of what an ox ploughs *. But he gives a tongue to the wolf, who imparteth the Holy Word to the heretic *. 18. He that refuseth food to the heathen and the sinner, is he guilty ?—He is not guilty, Unless he refuse it to the labourer in his service 7. Farcakp I, Seconp Part. Here begins the Nirangistan proper. I. The Zét and the RAspt. 19. The pious man warns the pious man ° ; ‘Rouse me, O man! when the festival of the masters arrives °.’ 5 A Peshétanu, a Zoroastrian in a state of mortal sin. * He may teach a Daévayasna or a Peshétanu, but only to gain his bread, when reduced to starvation; in no case, and on no account whatever, may he teach a heretic. * «The price of a day’s work’ (Comm.); just enough to live on the day he teaches. * An Ashemaogha: cf. Tahmuras’ Fragments, § 3. 7 His meed is due to the labourer, even if a heathen or a sinner. * Cf. Vd. XVIII, 26. * Ratufriti, literally, ‘the blessing of the Ratus’ or the various masters of the year, is applied to the celebration of the Gab&nbars. 316 FRAGMENTS OF THE NASKS. Visaiti dem fraghréray6 ndéid fraghraghrdyéiti, Aés6 ratufris yé gaghara. . . 20, A-vaiti narém akhté (read hakhté) zaota ratufris Ahunem vairim frasraésyéhé ? Vispaéibyé aéibyé yéi hé madhemyé vaéa [vaéa] frasravayamnahé va upa surunvasti yad v4 yasnem yazemnahé 8, 21. Surunaéiti zaodha (read zaota) upa sraotaranam, Néid upa sraotaré zaotaré, Zaota ratufres; Aétavé upa sraotéré yavad framarentem. N6id zaota upa sraotaranim, Upa sraotar6 ratufryé ; Aétavaté zaota yavad framaraité >. 22. Sraothrana gathanam ratufres, Paiti-astiéa yasnas-hé adha fras6s6-mathrahé ; Ahé zt na sravanghem aframarenti Astryéité, Yatha gathanaméid¢. Gathau sravay6 yasnem yazextem paitistaiti, * Frama nere (cf. § 19, line 2). Haourvé paskiz. Frastuyé. Ashem vohd 3 fravarané mazdayasné. Vispai. ~ Ashaya né paiti gamy4d Amesha Spenta. Ashem véhd 3 aiwi-garedhmahé apim vanghinam. Ashem véh0 3 fravarané mazdayasné Zarathustres. > Ashaya dadhami. ° Mané maretandméa. Vaké maretanamka. 1 Ratufrish, literally, ‘he has blessed the masters,’ he has done his duty ; he is all right.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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