Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XIX, 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. 5 Vend.VII, 5, 6, where, however, eight modes of death are mentioned, which delay the arrival of the Nas@s, or fiend of corruption, till the next period of the day; these are when the person has been killed by a dog, a wolf, a wizard, anxiety, falling into a pit, the hand of man as sentenced by law, illegal violence, or strangulation. In all other cases it is supposed that the fiend of corruption enters the corpse immediately after death (see Vend. VII, 2-4). , 332 SHAYAST LA-SHAYAST. nation (nisrfst)! does not rush upon him; and for this reason, this, too, is well for the good, that is, to show a dog rightly again a previous corpse in the forthcoming period of ¢he day *. 33. The rule is this, that by those who attend to a corpse among the pure z¢ is then to be shown /oa dog very observant of the corpse; for when even a thousand persons shall carry away a corpse which a dog Aas not seen, they are all polluted *. 34. The rule is this, that meat, when there is stench or decomposition not even originating with zt, is not to be prayed over‘; and the sacred cake (drén) and butter (g4ds-d4k) which are hairy are also not to be prayed over 35. A woman is fit for priestly duty (z6tth) among women °, and when she is consecrating’? the sacred ? See Bund. XXVIII, 29. * In order that there may be no risk of the fiend of corruption having entered the corpse after it was first exhibited to a dog. ® This statement has been already made in Chap. II, 65. ‘ That is, it is not to be used in any religious ceremony. Small pieces of meat are consecrated, along with the sacred cakes, in the Drén and Afringan ceremonies at certain festivals. 5 So in K20; but M6 has, ‘the sacred cake they present, even that is not to be prayed over.’ Although M6 is more carefully written than K20, it seems to have been copied from an original which was hardly legible in some places, of which this is one. The presence of a hair in the cake or butter would render it useless for religious purposes. — * But only for some of the minor priestly offices, such as consecrating the sacred cake. According to Avesta passages, quoted in the Nirangistén, any man who is not a Tan4p(har sinner can perform certain priestly duties for virtuous men, and any woman who is not feeble-minded (kasu-khrathwa) can perform them for children. . 7 M6 has, ‘ when she does not consecrate.’ CHAPTER X, 33-40. 333
2. 7 M6 has, ‘ when she does not consecrate.’ CHAPTER X, 33-40. 333 cake (drén), and one Ashem-voht! is uttered by her, she puts the sacred twigs (baresém) back on the twig-stand, brings ¢hem away, and the utterance of another one is good; when she says it is not expedient to do z¢ with attention before a meal, it is proper. 36. The sacred cake of a disreputable woman is not to be consecrated, but is to be rendered ineligible (aviginak6). 37. When one places a thing before the fire observantly, and does not see the splendour itself, ‘tava 4thr6?’ is not to be said. 38. At night, when® ove lies down, the hands are to be thoroughly washed. 39. That which comes from a menstruous woman to any one, or to anything, is all to be thoroughly washed with bull’s urine (gdméz) and water‘. [40. The rule is this, as Atar6-pAd son of MAraspend® said when every one passed away:—‘ The mouth-veil® and also the clothing are to be well 1 See Bund. XX, 2; it is rather doubtful whether we should read ‘one’ or ‘two.’ 2 These Avesta words, meaning ‘for thee, the fire,’ are used when presenting anything to the fire, such as firewood and incense (see Yas. VII, 3, XXII, 10, 22, &c.) 5 Reading amat, ‘when,’ instead of mfin, ‘who’ (see Bund. I, 7, note). * Here ends the original Sh4yast l&-shayast. § 40 is found only in M6, and is evidently a later addition to that MS. by another hand. Then follows the Farhang-i Oim-khadQk, both in M6 and K20; this is an old Avesta-Pahlavi Glossary which has no connection with Sls., although it may be of the same age, as it quotes many Avesta sentences which are no longer extant elsewhere, and amongst others passages from the Nih&dim Nask (see Sls. X, 3) and the commentary of Afarg (see Sls. I, 3). 5 See Bund. XXXII], 3. * The padém (Av. paitidana, Paz. pendm) ‘ consists of two 334 SHAYAST LA-SHAYAST. set apart from the gifts (dasardn), so that his soul may become easier.’ Completed in peace and pleasure. ] Part Il.—A Supplementary Treatise’. CuapTer XI. 1. The degrees of sin are these ?, such as a Farman, Sréshé6-4arandm, Agerept, Atvtrist, Aredis, Khér, Bazat, Yat, and TanA4pfhar, and I wz// mention each of them a second time. 2. A Farmd4n is the weight of ‘three dirhams of four mads*; a pieces of white cotton cloth, hanging loosely from the bridge of the nose to at least two inches below the mouth, and tied with two strings at the back of the head. It must be worn by a priest whenever he approaches the sacred fire, so as to prevent his breath from contaminating the fire. On certain occasions a layman has to use a substitute for the pendm by screening his mouth and nose with a portion of his muslin shirt.’ (Haug’s Essays, p. 243, note 1; see also Pahl. Vend. XVIII, 1-4.)
3On certain occasions a layman has to use a substitute for the pendm by screening his mouth and nose with a portion of his muslin shirt.’ (Haug’s Essays, p. 243, note 1; see also Pahl. Vend. XVIII, 1-4.) * This second part is evidently by another writer, for he not only repeats several passages (Chaps. XI, 1, 2, XII, rr, 13-16, 18, 20), which are given in the first part, but he also writes generally in a less simple style. In some MSS. of Sls. alone, such as Mg, the second part immediately follows the first, as in this translation ; indicating that it has been accepted as a part of the same work. But in M6 the two parts are separated by the Farh. Okh., occupying twenty folios; and in K2o there is an interval of ninety-two folios, containing the Farh. Okh., Bund., B. Yt., and several other texts. 2 §§ 1, 2 are a repetition of Chap. I, 1, 2, with a few variations. The number of degrees is here raised to nine by the addition of the Srésh6-4aran4m (see Chap. X, 24), which is written Srdshakaranam in both these sections. 5 Reading i mad-4, instead of va m-4; the mad being a quarter-dirham (see Chap. X, 24, note) ; or we can read ‘weight and quantity (mayah) of three dirhams.’ The amount of the Farman ‘CHAPTER XI, I-4. 335 Sréshé-Zarandm is one dirham and two mads; three Sréshé-aranams are the weight of four dirhams and two mads!; an Agerept is thirty-three stirs?; an Aivirist is the weight of thirty-three dirhams; an Aredds is thirty stévs*; a Khér is sixty stirs; a Bazat is ninety stirs; a Yat is a hundred and eighty stirs, and a Tandpdhar is three hundred stirs. 3. Every one ought to be unhesitating and unanimous about this, that righteousness is the one thing, and heaven (garédm4n)* the one place, which is good, and contentment the one thing more comfortable. 4. When a sheep? is slaughtered and divided, its meat-offering (g4vds-d4k)*® is to be thus _presented :—the tongue, jaw, and left eye are the here given appears to agree with that stated in Chap. XVI, 1, but differs very much from the sixteen dirhams mentioned in Chap. I, 2, and the twenty-eight dirhams quoted by Spiegel. 1 That is, one Srésh6-Zaran4m is one dirham and a half, and three of them, therefore, are four dirhams and a half; the mad being a quarter-dirham. This computation differs considerably from the amounts stated in Chaps. X, 24, XVI, 5, but corresponds better with the supposition (see Chap. IV, 14, note) that a Sréshé- Aaranam is one-third of a Farman. * Both this amount and the next are evidently wrong, and no doubt the Pahlavi ciphers have been corrupted. Chap. XVI, 5 gives ‘sixteen’ and ‘ twenty-five’ stirs, which are probably correct, though the computation in Chap. I, 2 is very different. 5 Written AredQs 30 si, ‘an Aredds is 30 (thirty),’ as in Chap. I, 2; with which also all the remaining amounts correspond. “ See note on p&hifim ahvan in Chap. VI, 3. ® Or ‘goat.’
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.
1XIX, 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. 5 Vend.VII, 5, 6, where, however, eight modes of death are mentioned, which delay the arrival of the Nas@s, or fiend of corruption, till the next period of the day; these are when the person has been killed by a dog, a wolf, a wizard, anxiety, falling into a pit, the hand of man as sentenced by law, illegal violence, or strangulation. In all other cases it is supposed that the fiend of corruption enters the corpse immediately after death (see Vend. VII, 2-4). , 332 SHAYAST LA-SHAYAST. nation (nisrfst)! does not rush upon him; and for this reason, this, too, is well for the good, that is, to show a dog rightly again a previous corpse in the forthcoming period of ¢he day *. 33. The rule is this, that by those who attend to a corpse among the pure z¢ is then to be shown /oa dog very observant of the corpse; for when even a thousand persons shall carry away a corpse which a dog Aas not seen, they are all polluted *. 34. The rule is this, that meat, when there is stench or decomposition not even originating with zt, is not to be prayed over‘; and the sacred cake (drén) and butter (g4ds-d4k) which are hairy are also not to be prayed over 35. A woman is fit for priestly duty (z6tth) among women °, and when she is consecrating’? the sacred ? See Bund. XXVIII, 29. * In order that there may be no risk of the fiend of corruption having entered the corpse after it was first exhibited to a dog. ® This statement has been already made in Chap. II, 65. ‘ That is, it is not to be used in any religious ceremony. Small pieces of meat are consecrated, along with the sacred cakes, in the Drén and Afringan ceremonies at certain festivals. 5 So in K20; but M6 has, ‘the sacred cake they present, even that is not to be prayed over.’ Although M6 is more carefully written than K20, it seems to have been copied from an original which was hardly legible in some places, of which this is one. The presence of a hair in the cake or butter would render it useless for religious purposes. — * But only for some of the minor priestly offices, such as consecrating the sacred cake. According to Avesta passages, quoted in the Nirangistén, any man who is not a Tan4p(har sinner can perform certain priestly duties for virtuous men, and any woman who is not feeble-minded (kasu-khrathwa) can perform them for children. . 7 M6 has, ‘ when she does not consecrate.’ CHAPTER X, 33-40. 333
2. 7 M6 has, ‘ when she does not consecrate.’ CHAPTER X, 33-40. 333 cake (drén), and one Ashem-voht! is uttered by her, she puts the sacred twigs (baresém) back on the twig-stand, brings ¢hem away, and the utterance of another one is good; when she says it is not expedient to do z¢ with attention before a meal, it is proper. 36. The sacred cake of a disreputable woman is not to be consecrated, but is to be rendered ineligible (aviginak6). 37. When one places a thing before the fire observantly, and does not see the splendour itself, ‘tava 4thr6?’ is not to be said. 38. At night, when® ove lies down, the hands are to be thoroughly washed. 39. That which comes from a menstruous woman to any one, or to anything, is all to be thoroughly washed with bull’s urine (gdméz) and water‘. [40. The rule is this, as Atar6-pAd son of MAraspend® said when every one passed away:—‘ The mouth-veil® and also the clothing are to be well 1 See Bund. XX, 2; it is rather doubtful whether we should read ‘one’ or ‘two.’ 2 These Avesta words, meaning ‘for thee, the fire,’ are used when presenting anything to the fire, such as firewood and incense (see Yas. VII, 3, XXII, 10, 22, &c.) 5 Reading amat, ‘when,’ instead of mfin, ‘who’ (see Bund. I, 7, note). * Here ends the original Sh4yast l&-shayast. § 40 is found only in M6, and is evidently a later addition to that MS. by another hand. Then follows the Farhang-i Oim-khadQk, both in M6 and K20; this is an old Avesta-Pahlavi Glossary which has no connection with Sls., although it may be of the same age, as it quotes many Avesta sentences which are no longer extant elsewhere, and amongst others passages from the Nih&dim Nask (see Sls. X, 3) and the commentary of Afarg (see Sls. I, 3). 5 See Bund. XXXII], 3. * The padém (Av. paitidana, Paz. pendm) ‘ consists of two 334 SHAYAST LA-SHAYAST. set apart from the gifts (dasardn), so that his soul may become easier.’ Completed in peace and pleasure. ] Part Il.—A Supplementary Treatise’. CuapTer XI. 1. The degrees of sin are these ?, such as a Farman, Sréshé6-4arandm, Agerept, Atvtrist, Aredis, Khér, Bazat, Yat, and TanA4pfhar, and I wz// mention each of them a second time. 2. A Farmd4n is the weight of ‘three dirhams of four mads*; a pieces of white cotton cloth, hanging loosely from the bridge of the nose to at least two inches below the mouth, and tied with two strings at the back of the head. It must be worn by a priest whenever he approaches the sacred fire, so as to prevent his breath from contaminating the fire. On certain occasions a layman has to use a substitute for the pendm by screening his mouth and nose with a portion of his muslin shirt.’ (Haug’s Essays, p. 243, note 1; see also Pahl. Vend. XVIII, 1-4.)
3On certain occasions a layman has to use a substitute for the pendm by screening his mouth and nose with a portion of his muslin shirt.’ (Haug’s Essays, p. 243, note 1; see also Pahl. Vend. XVIII, 1-4.) * This second part is evidently by another writer, for he not only repeats several passages (Chaps. XI, 1, 2, XII, rr, 13-16, 18, 20), which are given in the first part, but he also writes generally in a less simple style. In some MSS. of Sls. alone, such as Mg, the second part immediately follows the first, as in this translation ; indicating that it has been accepted as a part of the same work. But in M6 the two parts are separated by the Farh. Okh., occupying twenty folios; and in K2o there is an interval of ninety-two folios, containing the Farh. Okh., Bund., B. Yt., and several other texts. 2 §§ 1, 2 are a repetition of Chap. I, 1, 2, with a few variations. The number of degrees is here raised to nine by the addition of the Srésh6-4aran4m (see Chap. X, 24), which is written Srdshakaranam in both these sections. 5 Reading i mad-4, instead of va m-4; the mad being a quarter-dirham (see Chap. X, 24, note) ; or we can read ‘weight and quantity (mayah) of three dirhams.’ The amount of the Farman ‘CHAPTER XI, I-4. 335 Sréshé-Zarandm is one dirham and two mads; three Sréshé-aranams are the weight of four dirhams and two mads!; an Agerept is thirty-three stirs?; an Aivirist is the weight of thirty-three dirhams; an Aredds is thirty stévs*; a Khér is sixty stirs; a Bazat is ninety stirs; a Yat is a hundred and eighty stirs, and a Tandpdhar is three hundred stirs. 3. Every one ought to be unhesitating and unanimous about this, that righteousness is the one thing, and heaven (garédm4n)* the one place, which is good, and contentment the one thing more comfortable. 4. When a sheep? is slaughtered and divided, its meat-offering (g4vds-d4k)*® is to be thus _presented :—the tongue, jaw, and left eye are the here given appears to agree with that stated in Chap. XVI, 1, but differs very much from the sixteen dirhams mentioned in Chap. I, 2, and the twenty-eight dirhams quoted by Spiegel. 1 That is, one Srésh6-Zaran4m is one dirham and a half, and three of them, therefore, are four dirhams and a half; the mad being a quarter-dirham. This computation differs considerably from the amounts stated in Chaps. X, 24, XVI, 5, but corresponds better with the supposition (see Chap. IV, 14, note) that a Sréshé- Aaranam is one-third of a Farman. * Both this amount and the next are evidently wrong, and no doubt the Pahlavi ciphers have been corrupted. Chap. XVI, 5 gives ‘sixteen’ and ‘ twenty-five’ stirs, which are probably correct, though the computation in Chap. I, 2 is very different. 5 Written AredQs 30 si, ‘an Aredds is 30 (thirty),’ as in Chap. I, 2; with which also all the remaining amounts correspond. “ See note on p&hifim ahvan in Chap. VI, 3. ® Or ‘goat.’
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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