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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Yas. 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. 1 The text is corrupted into min zak-i li, ZaratQst! béstarth-i min Ahunavar drfdgist, which might be translated, in connection with the following phrase, thus: ‘Of my vexation, O Zaratfist ! from the Ahunavar, the most fiendish is that one shall softly take z/,’ &c. But very slight alterations of the Pahlavi letters (in accordance with Pahl. Yas. XIX, 12) convert min into min, bést4rth into bakhtarth, and drfgist into dreng&d. Instead of ‘allotment of the Ahunavar’ we might read ‘ predestination, or providence, from the Ahunavar ;’ because the Pahlavi translator, by using the word bakhtarih or bakhtarth, appears to have understood the Av. bagha in its sense of ‘ divinity, providence,’ rather than in that of ‘ part, portion.’ 8 Reading raninéd or rahéinéd. The Pahlavi translator seems to think the sin consists in breaking the spell of the vag or inward prayer (see Chap. III, 6) by speaking part of it aloud ; but the original Avesta of this passage attributes the sin to obscuring the meaning by imperfect recitation. CHAPTER X, 27, 28. 329 with the good; even so it is revealed in the Kidrast Nask?* that Spendarmad spoke to Mandséthar thus : ‘Even the swiftest horse requires the whip (t4z4- 1 This was the twelfth nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it Kidrast6 or Kidrést6; but according to the Dinf-vagarkard and the Rivdyats it was the fourteenth nask called Girast. For its contents, as given by the Dinf-vagarkard, see Haug’s Essays, p. 131. The following is a summary of the short account of it given in the eighth book of the Dinkard :—
2For its contents, as given by the Dinf-vagarkard, see Haug’s Essays, p. 131. The following is a summary of the short account of it given in the eighth book of the Dinkard :— The Xidrést6 is a treatise on the race of man; how Aftharmazd produced the first man, Gayémard, how the first pair, Mashya and Mashyédt, arose, with their progeny, till the region of Khvaniras was full, when they supplied the six surrounding regions, till they filled and cultivated the whole world. The Pésdadian dynasty of H6shang, Takhmérupé, and Yim, the evil reign of Dahdk, descended from Taz, the brother of Héshang and father of the Arabs, then Frédin who divided Khvaniras between his three sons, Salm, Tg, and Afrif, who married the daughters of Patsréb6 (compare Pahl. Vend. XX, 4) king of the Arabs, then M4nfséihar, descendant (nap) of Airié, the penal reign of Frastyav ruler of Tfr4n, then Afiz6bé the Tam4spian, descendant of Manfsihar, then Kai- Kavad and the penal reign of Karsésp6. The Kayanian dynasty of K4i-Us, Kai-Khisr6b son of Styavakhsh, with many tales of the specially famous races of Iran, Tfrén, and Salman, even to the reigns of Kaf-Léharasp and Kai-Vistésp. The apostle Zaratfst, and the progress of time and events from the reign of Frédfn till Zaratfist’s conference with Afharmazd. The race of MAnfséihar, Nédar, and others. Avarethrabau’s (see Fravardin Yt. 106) father, Atar6-pad son of M4raspend. On future events and the reign of the renovation of the universe; the origin of the knowledge of occupation, and the care and industry of the period; the great acquaintance of mankind with the putting aside of injury from the adversary, the preservation of the body, and the deliverance of the soul, both before and after the time of Zarattst. As MAnfsgihar is several times mentioned there are several places in this Nask where the statement, quoted in the text as a saying of Spendarmad, the female archangel who has special charge of the earth (see Chap. XV, 5, 20-24, and Bund. I, 26), may have occurred. 330 SHAYAST LA-SHAYAST. nak), the sharpest steel knife requires the whetstone (afs4n), and the wisest man requires counsel (hamparsth).’ 29. The rule is this, that when ove laughs outright (bar4 khandéd) the Avesta and Zand are not to be mumbled, for the wisdom of Afharmazd is omniscient, azd good works are a great exercise of liberality, but an extreme abstinence from producing irritation (hangtd4r-dahtsnth); because in the Ratdstaitth Mast! many harsh things are said about the severe punishment of producers of irritation, in the spiritual exzstence. 30. The rule is this, that as there may be some even of those of the good religion who, through unacquaintance with the religion, when a female fowl crows in the manner of a cock, will kill the
330. The rule is this, that as there may be some even of those of the good religion who, through unacquaintance with the religion, when a female fowl crows in the manner of a cock, will kill the ' This was the seventh nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it Ratdstaiti ; but according to the Ditni-vagarkard and the Rivayats it was the eighth nask called Ratustat. For its contents, as given by the Dini-vagarkard, see Haug’s Essays, p. 129. The following is a summary of the short account of it given in the eighth book of the Dinkard:— The Ratfstdit? is a treatise on indispensable religious practices, the reason of the worthiness and superexcellence in a purifying priest, and how to distinguish worthiness and superexcellence from unworthiness, in the priesthood of each of the seven regions of the earth; on the indication and manifestation of an assemblage of the archangels, the formulas and means to be employed in reverencing the angels, the position and duties of the two officiating priests in the ceremonies, and all the business of the orderers of ceremonies, with their various duties; on the greatness and voluntariness of good works, the kinds of voluntariness, and the proximity of Aidharmazd to the thoughts, words, and deeds of the material world. It is uncertain under which of these heads the passage mentioned in the text may have occurred. CHAPTER X, 29-32. 331 fowl, so those of the primitive faith’ Zave said that there may be mischief (vinast4rth) from wizards in that dwelling, wAzchk the cock is incapable of keeping away, and the female fow/ makes that naise for the assistance of the cock *, especially when the bringing of another cock into that dwelling is necessary. 31. The rule is this, that when one sees a hedgehog, then along with it* a place in the plain, free from danger, is to be preserved; for in the Vendidad ‘ the high-priests Aave taught that it is when the hedgehog every day voids urine into an ant’s nest that a thousand ants will die. 32. The rule is this, that in the Vendidad® seven kinds of things are mentioned, awd when they are the cause of a man’s death, until the forthcoming period of the day (gAs-i levin) comes on, contami- 1 See Chap. I, 3. * The cock is considered to be an opponent of demons and wizards (see Bund. XIX, 33), and to warn men against the seductions of the demoness of lethargy (see Vend. XVIII, 33-42, 52). ’ Assuming that levatman val means levatman valman, but the reading ‘he takes s# back to (lakhvar val) the plain,’ which occurs in the repetition of this section in Chap. XII, 20, seems preferable. * The details which follow are to be found in Bund. XIX, 28, but they appear to be no longer extant in the Pahlavi Vendidad ; though the hedgehog is called ‘the slayer of the thousands of the evil spirit,’ in Vend. XIII, 5, of which passage the statement in our text seems to be an illustration. The ant is considered noxious.
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.
1Yas. 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. 1 The text is corrupted into min zak-i li, ZaratQst! béstarth-i min Ahunavar drfdgist, which might be translated, in connection with the following phrase, thus: ‘Of my vexation, O Zaratfist ! from the Ahunavar, the most fiendish is that one shall softly take z/,’ &c. But very slight alterations of the Pahlavi letters (in accordance with Pahl. Yas. XIX, 12) convert min into min, bést4rth into bakhtarth, and drfgist into dreng&d. Instead of ‘allotment of the Ahunavar’ we might read ‘ predestination, or providence, from the Ahunavar ;’ because the Pahlavi translator, by using the word bakhtarih or bakhtarth, appears to have understood the Av. bagha in its sense of ‘ divinity, providence,’ rather than in that of ‘ part, portion.’ 8 Reading raninéd or rahéinéd. The Pahlavi translator seems to think the sin consists in breaking the spell of the vag or inward prayer (see Chap. III, 6) by speaking part of it aloud ; but the original Avesta of this passage attributes the sin to obscuring the meaning by imperfect recitation. CHAPTER X, 27, 28. 329 with the good; even so it is revealed in the Kidrast Nask?* that Spendarmad spoke to Mandséthar thus : ‘Even the swiftest horse requires the whip (t4z4- 1 This was the twelfth nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it Kidrast6 or Kidrést6; but according to the Dinf-vagarkard and the Rivdyats it was the fourteenth nask called Girast. For its contents, as given by the Dinf-vagarkard, see Haug’s Essays, p. 131. The following is a summary of the short account of it given in the eighth book of the Dinkard :—
2For its contents, as given by the Dinf-vagarkard, see Haug’s Essays, p. 131. The following is a summary of the short account of it given in the eighth book of the Dinkard :— The Xidrést6 is a treatise on the race of man; how Aftharmazd produced the first man, Gayémard, how the first pair, Mashya and Mashyédt, arose, with their progeny, till the region of Khvaniras was full, when they supplied the six surrounding regions, till they filled and cultivated the whole world. The Pésdadian dynasty of H6shang, Takhmérupé, and Yim, the evil reign of Dahdk, descended from Taz, the brother of Héshang and father of the Arabs, then Frédin who divided Khvaniras between his three sons, Salm, Tg, and Afrif, who married the daughters of Patsréb6 (compare Pahl. Vend. XX, 4) king of the Arabs, then M4nfséihar, descendant (nap) of Airié, the penal reign of Frastyav ruler of Tfr4n, then Afiz6bé the Tam4spian, descendant of Manfsihar, then Kai- Kavad and the penal reign of Karsésp6. The Kayanian dynasty of K4i-Us, Kai-Khisr6b son of Styavakhsh, with many tales of the specially famous races of Iran, Tfrén, and Salman, even to the reigns of Kaf-Léharasp and Kai-Vistésp. The apostle Zaratfst, and the progress of time and events from the reign of Frédfn till Zaratfist’s conference with Afharmazd. The race of MAnfséihar, Nédar, and others. Avarethrabau’s (see Fravardin Yt. 106) father, Atar6-pad son of M4raspend. On future events and the reign of the renovation of the universe; the origin of the knowledge of occupation, and the care and industry of the period; the great acquaintance of mankind with the putting aside of injury from the adversary, the preservation of the body, and the deliverance of the soul, both before and after the time of Zarattst. As MAnfsgihar is several times mentioned there are several places in this Nask where the statement, quoted in the text as a saying of Spendarmad, the female archangel who has special charge of the earth (see Chap. XV, 5, 20-24, and Bund. I, 26), may have occurred. 330 SHAYAST LA-SHAYAST. nak), the sharpest steel knife requires the whetstone (afs4n), and the wisest man requires counsel (hamparsth).’ 29. The rule is this, that when ove laughs outright (bar4 khandéd) the Avesta and Zand are not to be mumbled, for the wisdom of Afharmazd is omniscient, azd good works are a great exercise of liberality, but an extreme abstinence from producing irritation (hangtd4r-dahtsnth); because in the Ratdstaitth Mast! many harsh things are said about the severe punishment of producers of irritation, in the spiritual exzstence. 30. The rule is this, that as there may be some even of those of the good religion who, through unacquaintance with the religion, when a female fowl crows in the manner of a cock, will kill the
330. The rule is this, that as there may be some even of those of the good religion who, through unacquaintance with the religion, when a female fowl crows in the manner of a cock, will kill the ' This was the seventh nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it Ratdstaiti ; but according to the Ditni-vagarkard and the Rivayats it was the eighth nask called Ratustat. For its contents, as given by the Dini-vagarkard, see Haug’s Essays, p. 129. The following is a summary of the short account of it given in the eighth book of the Dinkard:— The Ratfstdit? is a treatise on indispensable religious practices, the reason of the worthiness and superexcellence in a purifying priest, and how to distinguish worthiness and superexcellence from unworthiness, in the priesthood of each of the seven regions of the earth; on the indication and manifestation of an assemblage of the archangels, the formulas and means to be employed in reverencing the angels, the position and duties of the two officiating priests in the ceremonies, and all the business of the orderers of ceremonies, with their various duties; on the greatness and voluntariness of good works, the kinds of voluntariness, and the proximity of Aidharmazd to the thoughts, words, and deeds of the material world. It is uncertain under which of these heads the passage mentioned in the text may have occurred. CHAPTER X, 29-32. 331 fowl, so those of the primitive faith’ Zave said that there may be mischief (vinast4rth) from wizards in that dwelling, wAzchk the cock is incapable of keeping away, and the female fow/ makes that naise for the assistance of the cock *, especially when the bringing of another cock into that dwelling is necessary. 31. The rule is this, that when one sees a hedgehog, then along with it* a place in the plain, free from danger, is to be preserved; for in the Vendidad ‘ the high-priests Aave taught that it is when the hedgehog every day voids urine into an ant’s nest that a thousand ants will die. 32. The rule is this, that in the Vendidad® seven kinds of things are mentioned, awd when they are the cause of a man’s death, until the forthcoming period of the day (gAs-i levin) comes on, contami- 1 See Chap. I, 3. * The cock is considered to be an opponent of demons and wizards (see Bund. XIX, 33), and to warn men against the seductions of the demoness of lethargy (see Vend. XVIII, 33-42, 52). ’ Assuming that levatman val means levatman valman, but the reading ‘he takes s# back to (lakhvar val) the plain,’ which occurs in the repetition of this section in Chap. XII, 20, seems preferable. * The details which follow are to be found in Bund. XIX, 28, but they appear to be no longer extant in the Pahlavi Vendidad ; though the hedgehog is called ‘the slayer of the thousands of the evil spirit,’ in Vend. XIII, 5, of which passage the statement in our text seems to be an illustration. The ant is considered noxious.
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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