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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And a section of seven fargards, at the end, is a treatise on the sufferings of men, women, children, and dogs, on the connection of owner and herds, priest and disciple, on various offences and sins, spiritual and worldly healing, physic and physicians, astrology, ‘CHAPTER X, 22-24. 325 22. The rule is this, that ove perseveres much in the begetting of offspring, for the acquisition of abundance of good works at once; because, in the Nihadim Nask?, the high-priests ave taught that the duty and good works which a son performs are as much the father’s as though they had been done by his own hand; and in the Damdad Nas? it is revealed thus: ‘ Likewise, too, the good works, zz like measure, which come into the father’s possession.’ 23. The rule is this, that they shall give to the worthy as much of anything as is proper for eating and accumulating; because in the Nihaddm Nask?* the high-priests Zave taught thus: ‘A man gives a hungry ove bread, and zt zs too much, yet all the good works, which he shall perform through that superabundance, become as much his who gave it as though they had been done by his own hand.’ 24. The rule is this, where ove lies down, in circumstances of propriety and innocence, one Ashemvoht is to be uttered‘, and zz like manner when he the proper feeding of cattle, horses, sheep, goats, and pigs, the duty of a frontier governor during a foreign invasion, &c. The passage mentioned in the text was probably in that portion of the last group of fourteen sections which treated of wives, children, and adoption. 4 See § 3; the passage mentioned here cannot be traced in the account of this Nask given in the Dinkard. 2 See SZS. IX, 1. The passage here quoted cannot be traced in any of the short accounts of the contents of this Nask. This section is repeated, with a few verbal alterations, in Chap. XII, 15. > See § 3; the passage here quoted is also not to be traced in the account of this Nask given in the Dinkard. This section is repeated, with a few verbal alterations, in Chap. XII, 16. * Compare Chap. IV, 14, where much the same is stated as what occurs in this section. 326 SHAYAST LA-SHAYAST. gets up well; when he does so, every single drawing of the breath (vay6) becomes a good work of three Sréshé-farandams, that is, a weight of ten dirhams of the full weight of four mads?. 25. The rule is this, that when an action or an opinion comes forward, and one does not know whether z¢ de a sin or a good work, when possible it is to be abandoned and not executed by him; as it says in the Sakadim Mask? that Zaratdst has
225. The rule is this, that when an action or an opinion comes forward, and one does not know whether z¢ de a sin or a good work, when possible it is to be abandoned and not executed by him; as it says in the Sakadim Mask? that Zaratdst has 1 Reading i mad-4, instead of va maz-4; the word mad (see Pahl.-P4z. Glossary, p. 21) being Huz. for the dang or quarterdirham. The amount of the Srésh6é-4aranam, as deduced from this statement, differs from those given in Chaps. XI, 2, XVI, 5, and must be awkwardly fractional, unless the sentence be altered into ro gigan sang ném zis pir sang yeheviinéd, ‘a weight of ten dirhams and a half, which is its full weight;’ in which case one Srésh6-faraném would be 31 dirhams, as in Chap. XVI, 5. * This was the eighteenth nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard; but according to the Dint-vagarkard and the Rivayats it was the nineteenth nask, called Askarfim or Askéram. For its contents, as given by the Dint-vagarkard, see Haug’s Essays, p. 133. The following is a brief summary of the account of it given in the eighth book of the Dtnkard, where it occupies twenty quarto pages of that work :— Of the first thirty sections of the Sakadim one is a treatise on the necessity of obedience and understanding the laws, on newborn infants and their proper treatment, on the care of fire and sharp-pointed things, on race-courses, the use of water, salt and sweet, warm and cold, flowing and stagnant, &c. One section is the Hafidak4nistAn (‘annoyances code’), a treatise on irritating words and ill-treatment of living creatures and trees, the finding of buried treasure at various depths and in different places, &c. And one section is the Zfy4nakistan (‘damage code’), a treatise on damage to animate and inanimate objects. Of the last twenty-two sections, one is the Vakhshistan (‘increase code’), a treatise on the progress of growth, breeding of cattle and other animals, pleadings regarding debts, growth of corn, &c. One section is the Varist4n (‘ordeal code’), a treatise on the detection of witchcraft by ordeal, by heat and cold, &c. One section on asking assistance CHAPTER X, 25, 26. 327 not provided about everything whatever, but three times z¢ has been done by Zaratist about this duty, that is, so that the Avesta azd Zand, when one has learned it thoroughly by heart’, is for recitation, and is not to be mumbled? (gfyisn6), for in mumbling (gidan6d) the parts of the Ahunavar® are more chattering‘. 26. As it says in the Bagh MNask> and rewarding it, on the unjust judge and the sagacious one, on daughters given in marriage by mothers and brothers, on the disobedient son, &c. And one section on the spirits of the earthly existences, the merit of killing noxious water-creatures, the animal world proceeding from the primeval ox, the evil spirit not to be worshipped, and much other advice.
3And one section on the spirits of the earthly existences, the merit of killing noxious water-creatures, the animal world proceeding from the primeval ox, the evil spirit not to be worshipped, and much other advice. The passage mentioned in the text appears to have been in the first section of this Nask, as the Dinkard says it treated, among other matters, ‘about a man’s examining an action before doing it, and when he does not know whether 7/ de a sin or a good work, when possible, Ae is to set it aside and not to do ##’ But nothing is said there about Zarat(st, and what is said here seems to have very little connection with the ‘rule’ laid down in this section. 1 Literally, ‘made it quite easy.’ 3 Literally, ‘not to be devoured or gnawed.’ ® The formula commencing with the words Yath4 ahfi vairyd (see Bund. I, 21); its parts or bagha are the phrases into which it may be divided (see Yas. XIX, 4, 6, 9, 12). * Reading drAitar, ‘more clamourous or ‘chattering ;’ but the word is ambiguous, as it may be darfktar, ‘more rending,’ or giraftar, ‘more weighty, more threatening,’ &c. 5 M6 has Bak. This was the third nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it Baké; but according to the Ditni-vagarkard and the Rivayats it was the fourth nask. For its contents, as given by the Dinf-vagarkard, see Haug’s Essays, p. 127. In the Dinkard, besides a very brief account of it, in the eighth book, which states that it was a treatise on the recitation of the revealed texts, there is, in the ninth book, a long description of the contents of each of its twenty-two fargards, occupying fifty quarto pages in the MSS. of the Dinkard. From this it appears that the passage quoted in our text probably occurred in the first 328 SHAYAST LA-SHAYAST. thus: ‘Whoever shall mutter, O Zaratfst! my allotment of the Ahunavar ‘—that is, shall softly take z¢ inwardly—and shall let i¢ escape? again—that is, shall utter 24 a/oud—so much as a half, or one-third, or one-fourth, or one-fifth, his soul will I shield, I who am Adharmazd, from the best existence— that is, I w2// keep it away—by so much of an interval as the width of this earth.’ 27. The rule is this, that ove is to proceed with great deliberation when he does not know whether tt de a sin or a good work, that is, it is not to be done. 28. The rule is this, that an opinion (and4zak) of anything is to be formed through consultation fargard. It also occurs, in nearly the same words, in Pahl. Yas. XIX, 12-15, and as Yas. XIX is called ‘the beginning of the Bak&n’ in some MSS,, it is possible that the three Has (Yas. XIX-XXI) which relate to the three short Avesta formulas are really the first three fargards of the Bagh Nask, which are said to have treated of the same subjects.
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.
1And a section of seven fargards, at the end, is a treatise on the sufferings of men, women, children, and dogs, on the connection of owner and herds, priest and disciple, on various offences and sins, spiritual and worldly healing, physic and physicians, astrology, ‘CHAPTER X, 22-24. 325 22. The rule is this, that ove perseveres much in the begetting of offspring, for the acquisition of abundance of good works at once; because, in the Nihadim Nask?, the high-priests ave taught that the duty and good works which a son performs are as much the father’s as though they had been done by his own hand; and in the Damdad Nas? it is revealed thus: ‘ Likewise, too, the good works, zz like measure, which come into the father’s possession.’ 23. The rule is this, that they shall give to the worthy as much of anything as is proper for eating and accumulating; because in the Nihaddm Nask?* the high-priests Zave taught thus: ‘A man gives a hungry ove bread, and zt zs too much, yet all the good works, which he shall perform through that superabundance, become as much his who gave it as though they had been done by his own hand.’ 24. The rule is this, where ove lies down, in circumstances of propriety and innocence, one Ashemvoht is to be uttered‘, and zz like manner when he the proper feeding of cattle, horses, sheep, goats, and pigs, the duty of a frontier governor during a foreign invasion, &c. The passage mentioned in the text was probably in that portion of the last group of fourteen sections which treated of wives, children, and adoption. 4 See § 3; the passage mentioned here cannot be traced in the account of this Nask given in the Dinkard. 2 See SZS. IX, 1. The passage here quoted cannot be traced in any of the short accounts of the contents of this Nask. This section is repeated, with a few verbal alterations, in Chap. XII, 15. > See § 3; the passage here quoted is also not to be traced in the account of this Nask given in the Dinkard. This section is repeated, with a few verbal alterations, in Chap. XII, 16. * Compare Chap. IV, 14, where much the same is stated as what occurs in this section. 326 SHAYAST LA-SHAYAST. gets up well; when he does so, every single drawing of the breath (vay6) becomes a good work of three Sréshé-farandams, that is, a weight of ten dirhams of the full weight of four mads?. 25. The rule is this, that when an action or an opinion comes forward, and one does not know whether z¢ de a sin or a good work, when possible it is to be abandoned and not executed by him; as it says in the Sakadim Mask? that Zaratdst has
225. The rule is this, that when an action or an opinion comes forward, and one does not know whether z¢ de a sin or a good work, when possible it is to be abandoned and not executed by him; as it says in the Sakadim Mask? that Zaratdst has 1 Reading i mad-4, instead of va maz-4; the word mad (see Pahl.-P4z. Glossary, p. 21) being Huz. for the dang or quarterdirham. The amount of the Srésh6é-4aranam, as deduced from this statement, differs from those given in Chaps. XI, 2, XVI, 5, and must be awkwardly fractional, unless the sentence be altered into ro gigan sang ném zis pir sang yeheviinéd, ‘a weight of ten dirhams and a half, which is its full weight;’ in which case one Srésh6-faraném would be 31 dirhams, as in Chap. XVI, 5. * This was the eighteenth nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard; but according to the Dint-vagarkard and the Rivayats it was the nineteenth nask, called Askarfim or Askéram. For its contents, as given by the Dint-vagarkard, see Haug’s Essays, p. 133. The following is a brief summary of the account of it given in the eighth book of the Dtnkard, where it occupies twenty quarto pages of that work :— Of the first thirty sections of the Sakadim one is a treatise on the necessity of obedience and understanding the laws, on newborn infants and their proper treatment, on the care of fire and sharp-pointed things, on race-courses, the use of water, salt and sweet, warm and cold, flowing and stagnant, &c. One section is the Hafidak4nistAn (‘annoyances code’), a treatise on irritating words and ill-treatment of living creatures and trees, the finding of buried treasure at various depths and in different places, &c. And one section is the Zfy4nakistan (‘damage code’), a treatise on damage to animate and inanimate objects. Of the last twenty-two sections, one is the Vakhshistan (‘increase code’), a treatise on the progress of growth, breeding of cattle and other animals, pleadings regarding debts, growth of corn, &c. One section is the Varist4n (‘ordeal code’), a treatise on the detection of witchcraft by ordeal, by heat and cold, &c. One section on asking assistance CHAPTER X, 25, 26. 327 not provided about everything whatever, but three times z¢ has been done by Zaratist about this duty, that is, so that the Avesta azd Zand, when one has learned it thoroughly by heart’, is for recitation, and is not to be mumbled? (gfyisn6), for in mumbling (gidan6d) the parts of the Ahunavar® are more chattering‘. 26. As it says in the Bagh MNask> and rewarding it, on the unjust judge and the sagacious one, on daughters given in marriage by mothers and brothers, on the disobedient son, &c. And one section on the spirits of the earthly existences, the merit of killing noxious water-creatures, the animal world proceeding from the primeval ox, the evil spirit not to be worshipped, and much other advice.
3And one section on the spirits of the earthly existences, the merit of killing noxious water-creatures, the animal world proceeding from the primeval ox, the evil spirit not to be worshipped, and much other advice. The passage mentioned in the text appears to have been in the first section of this Nask, as the Dinkard says it treated, among other matters, ‘about a man’s examining an action before doing it, and when he does not know whether 7/ de a sin or a good work, when possible, Ae is to set it aside and not to do ##’ But nothing is said there about Zarat(st, and what is said here seems to have very little connection with the ‘rule’ laid down in this section. 1 Literally, ‘made it quite easy.’ 3 Literally, ‘not to be devoured or gnawed.’ ® The formula commencing with the words Yath4 ahfi vairyd (see Bund. I, 21); its parts or bagha are the phrases into which it may be divided (see Yas. XIX, 4, 6, 9, 12). * Reading drAitar, ‘more clamourous or ‘chattering ;’ but the word is ambiguous, as it may be darfktar, ‘more rending,’ or giraftar, ‘more weighty, more threatening,’ &c. 5 M6 has Bak. This was the third nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it Baké; but according to the Ditni-vagarkard and the Rivayats it was the fourth nask. For its contents, as given by the Dinf-vagarkard, see Haug’s Essays, p. 127. In the Dinkard, besides a very brief account of it, in the eighth book, which states that it was a treatise on the recitation of the revealed texts, there is, in the ninth book, a long description of the contents of each of its twenty-two fargards, occupying fifty quarto pages in the MSS. of the Dinkard. From this it appears that the passage quoted in our text probably occurred in the first 328 SHAYAST LA-SHAYAST. thus: ‘Whoever shall mutter, O Zaratfst! my allotment of the Ahunavar ‘—that is, shall softly take z¢ inwardly—and shall let i¢ escape? again—that is, shall utter 24 a/oud—so much as a half, or one-third, or one-fourth, or one-fifth, his soul will I shield, I who am Adharmazd, from the best existence— that is, I w2// keep it away—by so much of an interval as the width of this earth.’ 27. The rule is this, that ove is to proceed with great deliberation when he does not know whether tt de a sin or a good work, that is, it is not to be done. 28. The rule is this, that an opinion (and4zak) of anything is to be formed through consultation fargard. It also occurs, in nearly the same words, in Pahl. Yas. XIX, 12-15, and as Yas. XIX is called ‘the beginning of the Bak&n’ in some MSS,, it is possible that the three Has (Yas. XIX-XXI) which relate to the three short Avesta formulas are really the first three fargards of the Bagh Nask, which are said to have treated of the same subjects.
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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