Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I, 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.’ * Av. gdus hudhau, which is generally represented by a small piece of butter placed upon one of the sacred cakes; but on certain occasions small pieces of meat are used. The object of this section is to point out what part of the animal is suitable for use in a ceremony dedicated to any one of the angels, or spirits, mentioned. 3 336 SHAYAST LA-SHAYAST. angel Hém’s! own; the neck is Ashavahist's® own ; the head is the angel V4é’s* own; the right shoulder (arm) is Ardvtsdr’s‘, the left is Drvdsp’s*®; the right thigh (hakht) is for the guardian spirit® of Vistasp, and the left for the guardian spirit of Gam4sp’; the back is for the supreme chief*; the loin is the spirits’ own; the belly is Spendarmaa’s®; the testicles!° are for the star Vanand"; the kidneys are 1 Av. haoma, the angel of the Hém plant (see Yas. IX-XI, Bund. XVIII, 1-3, XXVII, 4, 24), the juice of which is used in ceremonial worship by the Parsis. 2 The same as Ardavahist (see Bund. I, 26). 5 M6 has ‘Rém’ as a gloss; he is the Vayé of the Ram Yt, ‘the good Vaé’ of Mkh. II, 115, who assists the righteous souls in their progress to the other world; his name, Ram, is given to the twenty-first day of the Parsi month (see Chap. XXII, 21). * Av. Ardvi sfira of the Aban Yt, a title of Andhita, the female . angel of the waters (see Bund. XXXII, 8). This title is written Arédvfvsir in the Bundahis, and applied to the source of pure water (Bund. XIII); while the name Avan, ‘waters,’ is given to the eighth month and the tenth day of each month in the Parsi year. ® Av. Drvdspa of the Gés Yt., the name of the female angel of cattle, called Gésfrvan in Bund. IV; her alternative name, Gés, is given to the fourteenth day of the Parsi month. ® The word fravash-i, ‘the guardian spirit of,’ is evidently omitted here, as it occurs with the next name. For Vistasp, see Bund. XXXI, 29, XXXIV, 7. 7 Av. Gam4spa of Yas. XIII, 24, XLV, 17, XLVIII, 9, L, 18, Aban Yt. 68, &c., the prime minister of Vistasp. * Ratp6k berézad stands for the Av. rathw6 berezaté of Yas. I, 46, &c., a ‘supreme chief’ who is often associated with the chiefs of the various subdivisions of time, and seems to be Adharmazd himself (see Yas. LVI, i, 10). ® The female archangel who has charge of the earth (see Chap. “XV, 5, 20-24, and Bund. I, 26). 10The word gfind has here, in most MSS., the usual Persian gloss dah4n, ‘ mouth’ (see Bund. XIX, 1), which is a very improbable meaning in this place. " Probably Fomalhaut (see Bund. II, 7, note). CHAPTER XI, 4, 5. 337
2“XV, 5, 20-24, and Bund. I, 26). 10The word gfind has here, in most MSS., the usual Persian gloss dah4n, ‘ mouth’ (see Bund. XIX, 1), which is a very improbable meaning in this place. " Probably Fomalhaut (see Bund. II, 7, note). CHAPTER XI, 4, 5. 337 Haptéiring’s'; the ventricle (naskadak6)? is for the guardian spirit of priests; the lungs are for the guardian spirit of warriors; the liver is for compassion and sustenance ® of the poor; the spleen is MAnsarspend’s‘; the fore-legs (bAzdt) are for the waters; the heart is for the fires; the entrail fat is Ardat-fravard’s®; the tail-bone (dunb-gazak3) is for the guardian spirit of Zaratdst the Spttaman®; the tail (dunbak) is for Vad" the righteous; the right eye is in the share of the moon®; and any® ¢hat may be left over from those is for the other archangels. 5. Zhere have been ¢hose who may have spoken about protection, and ¢heve have been those who may have done so about meat-offerings; whoever as spoken about protection is such as has 1 Ursa Major, called Hapt6k-ring in Bund. II, 7. * Translating in accordance with the Persian gloss éustah, given in the modern MS. Mg; but nas-kadaké may perhaps mean ‘the womb.’ 5 Reading sar-Ayisn6, ‘ maturity,’ the usual equivalent of Av. thraosta (see Yas. XXXIV, 3), and not srayisné, ‘chanting.’ ‘ Av. mathra spenta, ‘the beneficent sayings, or holy word,’ of which this angel is a personification; his name is often corrupted into Mahraspend or M4raspend, and is given to the twentyninth day of the Parsi month (see Chap. XXII, 29). ° A personification of the Av. ashaondm fravashay6, ‘ guardian angels of the righteous’ (see Fravardin Yt. 1, &c.), whence the first month, and the nineteenth day of each month, in the Parsi year, are called Fravardin. * This clause and the next are omitted in K2o. 7 The angel of the wind, whose name is given to the twentysecond day of the Parsi month (see Chap. XXII, 22). ® Or its angel, M&h, whose name js given to the twelfth day of the Parsi month. * M6 has va a€-maman=va a€é (Pers. f4, ‘any’); K2o has kol4 maman, ‘whatever,’ and omits the words ‘ may be left over’ and ‘ other.’ (5) Zz 338 SHAYAST LA-SHAYAST. spoken well, and whoever “as spoken about meatofferings has not spoken everything which is noteworthy’. 6. When oze shall offer up? wha? pertains to one (khaddkag) on account of another it is proper; except the tongue, jaw, and left eye, for that those are the angel Hém’s own is manifest from the passage: ‘ Hizvaém frerenaod’, Ge. CHAPTER XII. t. The rule is this, that when one’s form of worship (yast)* is performed, and it is not possible for him to prepare z¢, the practice of those of the primitive faith’ is, when the girdle (atpiy4dng) is twined about a sacred twig-bundle (baresém)® of seven twigs (tak), to consecrate a sacred cake (drén6d) thrice, which becomes his form of worship that is performed one degree better through the sacred cake; and of the merit of a threefold consecration
31 Meaning, apparently, that to pray for protection as a favour is better than to pray for it as a return for an offering. * K2o has ‘shall give up.’ * It is doubtful if this passage can be found in the extant Avesta; but a passage of similar meaning, and containing the words frerenaod and hizvé, occurs in Yas. XI, 16, which states that ‘the righteous father, Ahuramazda, produced for me, Haoma, as a Draona, the two jaws, with the tongue and the left eye;’ and it then proceeds (Yas. XI, 17-19) to curse any one ‘who shall deprive me of that Draona, or shall himself enjoy, or shall give away what the righteous Ahuramazda gave me, the two jaws, with the tongue and the left eye.’ * A Yast is a formula of praise in honour of the sun, moon, water, fire, or some other angel, as well as a term for prayers and worship in general. 5 See Chap. I, 3. ® See Chap. III, 32, note. CHAPTER XI, 6—XII, 3. 339 of the sacred cake the high-priests ave specially taught, in the Hdspéram Wasé', that z¢ is as much as ‘hat of a lesser form of worship. 2. The rule is this, that he who is himself more acquainted with religion is he who considers him who is more acquainted with religion than himself as high-priest, and considers 42m as high-priest® so that he may not destroy the bridge of the soul*; as it says in the Sakadim Mask * that no one of them, that is an inattentive (asrdshd4r) man who has no high-priest, attains to the best existence®, not though his recitations should be so many that they have made his duty and good works as much as the verdure (sapdak) of the plants when it shoots forth in spring, the verdure which Afharmazd has given abundantly. 3. The rule is this, that they keep a fire ® in the house, because, from not keeping the fire properly, there arise less pregnancy of women and a weeping (Av-didan6d) for the loss of strength (tand) of men’; and the chilled charcoal (angist) and the rest which are without advantage (bar) are to be 1 See Chap. X, 21. The passage mentioned in the text was probably in the section called Nirangistan. * K2o omits this repetition. 8 That is, may not render the passage of his soul to heaven, over the Kinvad bridge (see Bund. XII, 7), impossible, owing to the sin of arrogance in this world. * See Chap. X, 25; the passage alluded to was probably at the beginning of the Nask, which treated of ‘the reward of the precepts of religion, and the bridge of the destroyers of good preceptors, adapted to their destruction.’ ® See Chap. VI, 3. * K2o has ‘ that a fire is to be properly kept.’ 7 K2o has ‘and a loss of the strength and wealth of men.’ Z2 340 SHAYAST LA-SHAYAST. carried away from the fire; and in the Spend WVask? z¢ is revealed that a fire, when they shall make it quite clean from its chilled charcoal, Aas as much comfort as a man whose clothing they should make clean.
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.
1I, 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.’ * Av. gdus hudhau, which is generally represented by a small piece of butter placed upon one of the sacred cakes; but on certain occasions small pieces of meat are used. The object of this section is to point out what part of the animal is suitable for use in a ceremony dedicated to any one of the angels, or spirits, mentioned. 3 336 SHAYAST LA-SHAYAST. angel Hém’s! own; the neck is Ashavahist's® own ; the head is the angel V4é’s* own; the right shoulder (arm) is Ardvtsdr’s‘, the left is Drvdsp’s*®; the right thigh (hakht) is for the guardian spirit® of Vistasp, and the left for the guardian spirit of Gam4sp’; the back is for the supreme chief*; the loin is the spirits’ own; the belly is Spendarmaa’s®; the testicles!° are for the star Vanand"; the kidneys are 1 Av. haoma, the angel of the Hém plant (see Yas. IX-XI, Bund. XVIII, 1-3, XXVII, 4, 24), the juice of which is used in ceremonial worship by the Parsis. 2 The same as Ardavahist (see Bund. I, 26). 5 M6 has ‘Rém’ as a gloss; he is the Vayé of the Ram Yt, ‘the good Vaé’ of Mkh. II, 115, who assists the righteous souls in their progress to the other world; his name, Ram, is given to the twenty-first day of the Parsi month (see Chap. XXII, 21). * Av. Ardvi sfira of the Aban Yt, a title of Andhita, the female . angel of the waters (see Bund. XXXII, 8). This title is written Arédvfvsir in the Bundahis, and applied to the source of pure water (Bund. XIII); while the name Avan, ‘waters,’ is given to the eighth month and the tenth day of each month in the Parsi year. ® Av. Drvdspa of the Gés Yt., the name of the female angel of cattle, called Gésfrvan in Bund. IV; her alternative name, Gés, is given to the fourteenth day of the Parsi month. ® The word fravash-i, ‘the guardian spirit of,’ is evidently omitted here, as it occurs with the next name. For Vistasp, see Bund. XXXI, 29, XXXIV, 7. 7 Av. Gam4spa of Yas. XIII, 24, XLV, 17, XLVIII, 9, L, 18, Aban Yt. 68, &c., the prime minister of Vistasp. * Ratp6k berézad stands for the Av. rathw6 berezaté of Yas. I, 46, &c., a ‘supreme chief’ who is often associated with the chiefs of the various subdivisions of time, and seems to be Adharmazd himself (see Yas. LVI, i, 10). ® The female archangel who has charge of the earth (see Chap. “XV, 5, 20-24, and Bund. I, 26). 10The word gfind has here, in most MSS., the usual Persian gloss dah4n, ‘ mouth’ (see Bund. XIX, 1), which is a very improbable meaning in this place. " Probably Fomalhaut (see Bund. II, 7, note). CHAPTER XI, 4, 5. 337
2“XV, 5, 20-24, and Bund. I, 26). 10The word gfind has here, in most MSS., the usual Persian gloss dah4n, ‘ mouth’ (see Bund. XIX, 1), which is a very improbable meaning in this place. " Probably Fomalhaut (see Bund. II, 7, note). CHAPTER XI, 4, 5. 337 Haptéiring’s'; the ventricle (naskadak6)? is for the guardian spirit of priests; the lungs are for the guardian spirit of warriors; the liver is for compassion and sustenance ® of the poor; the spleen is MAnsarspend’s‘; the fore-legs (bAzdt) are for the waters; the heart is for the fires; the entrail fat is Ardat-fravard’s®; the tail-bone (dunb-gazak3) is for the guardian spirit of Zaratdst the Spttaman®; the tail (dunbak) is for Vad" the righteous; the right eye is in the share of the moon®; and any® ¢hat may be left over from those is for the other archangels. 5. Zhere have been ¢hose who may have spoken about protection, and ¢heve have been those who may have done so about meat-offerings; whoever as spoken about protection is such as has 1 Ursa Major, called Hapt6k-ring in Bund. II, 7. * Translating in accordance with the Persian gloss éustah, given in the modern MS. Mg; but nas-kadaké may perhaps mean ‘the womb.’ 5 Reading sar-Ayisn6, ‘ maturity,’ the usual equivalent of Av. thraosta (see Yas. XXXIV, 3), and not srayisné, ‘chanting.’ ‘ Av. mathra spenta, ‘the beneficent sayings, or holy word,’ of which this angel is a personification; his name is often corrupted into Mahraspend or M4raspend, and is given to the twentyninth day of the Parsi month (see Chap. XXII, 29). ° A personification of the Av. ashaondm fravashay6, ‘ guardian angels of the righteous’ (see Fravardin Yt. 1, &c.), whence the first month, and the nineteenth day of each month, in the Parsi year, are called Fravardin. * This clause and the next are omitted in K2o. 7 The angel of the wind, whose name is given to the twentysecond day of the Parsi month (see Chap. XXII, 22). ® Or its angel, M&h, whose name js given to the twelfth day of the Parsi month. * M6 has va a€-maman=va a€é (Pers. f4, ‘any’); K2o has kol4 maman, ‘whatever,’ and omits the words ‘ may be left over’ and ‘ other.’ (5) Zz 338 SHAYAST LA-SHAYAST. spoken well, and whoever “as spoken about meatofferings has not spoken everything which is noteworthy’. 6. When oze shall offer up? wha? pertains to one (khaddkag) on account of another it is proper; except the tongue, jaw, and left eye, for that those are the angel Hém’s own is manifest from the passage: ‘ Hizvaém frerenaod’, Ge. CHAPTER XII. t. The rule is this, that when one’s form of worship (yast)* is performed, and it is not possible for him to prepare z¢, the practice of those of the primitive faith’ is, when the girdle (atpiy4dng) is twined about a sacred twig-bundle (baresém)® of seven twigs (tak), to consecrate a sacred cake (drén6d) thrice, which becomes his form of worship that is performed one degree better through the sacred cake; and of the merit of a threefold consecration
31 Meaning, apparently, that to pray for protection as a favour is better than to pray for it as a return for an offering. * K2o has ‘shall give up.’ * It is doubtful if this passage can be found in the extant Avesta; but a passage of similar meaning, and containing the words frerenaod and hizvé, occurs in Yas. XI, 16, which states that ‘the righteous father, Ahuramazda, produced for me, Haoma, as a Draona, the two jaws, with the tongue and the left eye;’ and it then proceeds (Yas. XI, 17-19) to curse any one ‘who shall deprive me of that Draona, or shall himself enjoy, or shall give away what the righteous Ahuramazda gave me, the two jaws, with the tongue and the left eye.’ * A Yast is a formula of praise in honour of the sun, moon, water, fire, or some other angel, as well as a term for prayers and worship in general. 5 See Chap. I, 3. ® See Chap. III, 32, note. CHAPTER XI, 6—XII, 3. 339 of the sacred cake the high-priests ave specially taught, in the Hdspéram Wasé', that z¢ is as much as ‘hat of a lesser form of worship. 2. The rule is this, that he who is himself more acquainted with religion is he who considers him who is more acquainted with religion than himself as high-priest, and considers 42m as high-priest® so that he may not destroy the bridge of the soul*; as it says in the Sakadim Mask * that no one of them, that is an inattentive (asrdshd4r) man who has no high-priest, attains to the best existence®, not though his recitations should be so many that they have made his duty and good works as much as the verdure (sapdak) of the plants when it shoots forth in spring, the verdure which Afharmazd has given abundantly. 3. The rule is this, that they keep a fire ® in the house, because, from not keeping the fire properly, there arise less pregnancy of women and a weeping (Av-didan6d) for the loss of strength (tand) of men’; and the chilled charcoal (angist) and the rest which are without advantage (bar) are to be 1 See Chap. X, 21. The passage mentioned in the text was probably in the section called Nirangistan. * K2o omits this repetition. 8 That is, may not render the passage of his soul to heaven, over the Kinvad bridge (see Bund. XII, 7), impossible, owing to the sin of arrogance in this world. * See Chap. X, 25; the passage alluded to was probably at the beginning of the Nask, which treated of ‘the reward of the precepts of religion, and the bridge of the destroyers of good preceptors, adapted to their destruction.’ ® See Chap. VI, 3. * K2o has ‘ that a fire is to be properly kept.’ 7 K2o has ‘and a loss of the strength and wealth of men.’ Z2 340 SHAYAST LA-SHAYAST. carried away from the fire; and in the Spend WVask? z¢ is revealed that a fire, when they shall make it quite clean from its chilled charcoal, Aas as much comfort as a man whose clothing they should make clean.
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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