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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1carried 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. 4. The rule is this, that when any one passes away it is proper to render useless* as much as the smallest mouth-veil%, for it says in the Vendidad * that ‘if even those Mazdayasnians should leave on him who is dead, in parting with him, as much as that which a damsel would leave in parting with the food-bowl (padm4nak6)—that is, a bag (anbanak6é-han4)*’—the decree is this, that 2¢ is a Tana- ' See Chap. X, 4; the passage mentioned was probably in that part of the Nask which described the protection afforded by the fire to the new-born Zaratist. * Probably a negative is omitted, or ak4rintdand should be translated ‘ to make no use of.’ 5 See Chap. X, 40. Kzo has ‘ garment.’ « Always written Vadfkd4d in this second part of Sls., except in Chap. XIII, 7; whereas in the first part it is written in its uncorrupted form Gavid-déf-dad or Gavid-séd4-dad, ‘the law opposed to the demons.’ The passage here quoted is Pahl. Vend. V, 171, 172, with one or two verbal variations. 5 Standing for anbAnak-aé, which is corrupted in the Vendidad MSS. into the unintelligible form andanak6-1, so that this old quotation throws a rather unexpected light upon a passage in the Vendidad which translators would be almost certain to misunderstand. The allusion is to the bags used by a menstruous woman, when eating, to prevent contamination of the food. The Persian Rivayats state that three bags (kisah) are made of two thicknesses of strong linen, one bag to wear on each hand, and the third, which is larger, to hold the metal food-bowl and water-goblet. After thoroughly washing her hands and face, she puts the two bags on her hands, taking care that they do not touch her food, or clothes, or any other part of her body. She then feeds herself with a metal spoon, which must not touch her nose; and when the meal CHAPTER XII, 4, 5. 341 pahar szz} at root, which is hell; a#d in the Vendidad? it says that the clothing of the charitable (dahisn-hémand) soul, and even the clothing which they will give z¢, are out of almsgivings (dasar4n) *. 5. The rule is this, that when any one passes away, after keeping fasting the three xighés*, still the presentation of holy-water (z6har) to the fire is to be performed, which is the presenting of the holy-water to the nearest fire; for in the Damdéd Nask* it is revealed that when they sever (tebrfind) the consciousness of men it goes out to the nearest fire, then out to the stars, then out to the is finished the food-bow] and water-goblet are placed on the large bag, and the two smaller bags inside it, till wanted again. 1 See Chap. I, 1, 2.
21 See Chap. I, 1, 2. 3 This passage does not appear to be now extant in the Vendidad, and it is possible to read Nask Dad instead of Vadikd4d. The D&di or Dadak Nask was the eleventh nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which merely says that its ‘ Avesta and Zand are not communicated to us by the high-priest.’ According to the Dini-vagarkard, which calls it Khast6, and the Riv4yats, which call it Khast, it was the twelfth Nask, and they give its contents in more detail than usual (see Haug’s Essays, pp. 130, 131). 5 Meaning that the dead require no clothing, as their future bodies will be clothed out of the garments they have given away in charity. The resemblance of this statement to that contained in Bund. XXX, 28, which must have been abridged from the Damdad Nask (see SZS. IX, 1), renders it possible that it may have been taken from that Nask. * No fresh meat is to be cooked or eaten for the first three days after a death in the house, according to the Sad-dar Bundahis, LXXVIII (compare Chap. XVII, 1-3). 5 See SZS. IX, 1. The passage here quoted may perhaps be found in the complete text of the Bundahis, as given in TD (Chap. 37; see Introduction, p. xxxvii). 342 SHAYAST LA-SHAYAST. moon, and then out to the sun!; and z¢ is needful that the nearest fire, which is that to which it 4as come out, should become stronger (z6r-hémandtar)*% 6. The rule is this, that they should not leave a nail-paring unprayed over (an4fsddak), for if it be not prayed over (afsand)* it turns into the arms and equipments of the M4zandn demons‘; és is explicitly shown in the Vendidad *. 7. The rule is this, that the labour of child-birth ¢ is not to be accomplished at night, except while with the light of a fire, or the stars and moon, upon i¢; for great opposition is connected with it, and in the twentieth of the Hdspdram ask? it is shown that over the soul of him who works in the dark there 7s more predominance of the evil spirit. 8. The rule is this, that they should allow the egg and other food® for those gifts azd favours of the 1 A righteous soul is supposed to step out first to the star station, then to the moon station, and then to the sun station, on its way to 'Garédm4n, the highest heaven ; but if its righteousness is imperfect it has to stop at one of these three stations, which are the three lower grades of heaven (see note on p&hifim ahvan, Chap. VI, 3). 2 Or ‘more provided with z6r,’ which may mean ‘ holy-water,’ as the two words z6r and zéhar are occasionally confounded. * Or, perhaps, ‘if they shall not pray over ¢#.’ * See Bund. III, 20, XIX, 19, 20. ® Vend. XVII, 29. * Barman-zerkhfinisnth may also mean ‘ begetting a son.’ ™ See Chap. X, 21. The word ‘twentieth’ appears to refer to the second group of twenty sections, one of which treated of the begetting, birth, and treatment of children.
3III, 20, XIX, 19, 20. ® Vend. XVII, 29. * Barman-zerkhfinisnth may also mean ‘ begetting a son.’ ™ See Chap. X, 21. The word ‘twentieth’ appears to refer to the second group of twenty sections, one of which treated of the begetting, birth, and treatment of children. * Referring to the egg, dréns, frasasts, and g4us hudhau or ‘meat-offering’ (which may be either butter or meat, see Chap. XI, 4) that are used in the dr6n ceremony, or consecration of the sacred cakes (see note on drén, Chap. III, 32). The object of CHAPTER XII, 6-II. 343 sovereign moon (m4h-i khfdai) and the other angels ; if so, it is to be allowed by them thus: ‘I will consecrate so much food for such an angel,’ and not thus: ‘One sacred cake (dr6n6) in so much food.’ 9. And the reason of it is this, that ¢Aey who shall allow thus: ‘One sacred cake out of so much food,’ and of which z¢ is one thing less, even though one shall consecrate z¢ many times, still then he Aas not repaid ; and ¢key who should allow thus: ‘I will consecrate so much food for such an angel,’ though one shall reverence 42m with many sacred cakes, it is proper. ro. And in the twenty-two sections of the Sakédim Vask! grievous things are shown about those who do not make offerings (atiistéfrid) unto the angels. 11. The rule is this, that when a woman becomes pregnant, as long as it is possible, a fire ove cares for well is to be maintained in the house, because it is revealed? in the Spend Nask that to Ddkdav%, the mother of Zaratfst, when she was pregnant with Zaratdst, for three nights, every night a leader (shah) ‘ with a hundred and fifty demons came for the destruction of Zarat(st, and yet, owing to the existence of the fire in the dwelling, they knew no means for zt. this paragraph is, evidently, to reprove niggardliness in such offerings, and to prevent their being mere pretexts for feasting. 1 See Chap. X, 25. The passage alluded to here was probably in that section, of the last twenty-two, which treated of the spirits of the earthly existences, one portion of which was ‘ about preparing offerings (afist6frit6) to the angels.’ * M6 has ‘the fire of AQharmazd is to be fully maintained, and it is revealed,’ &c. This section is a repetition of Chap. X, 4, with a few variations. * Here written Didk4v. * Or it may be read s@d4, ‘a demon,’ meaning ‘an arch-fiend.’ 344 SHAYAST LA-SHAYAST. 12. The rule is this, where a child is born, during three days, for protection from demons, wizards, and witches, a fire is to be made at night until day4ghé, and is to be maintained there in the day, and pure incense is to be put upon it, as is revealed in the thirtieth of the Sakadim ask’. 13. The rule is this?, that from a toothpick the bark® is to be well cut off, for there are some of those of the primitive faith* who ave said that, when‘ they shall make it for the teeth wzth the bark on, and they throw z¢ away, a pregnant woman, who. puts a foot upon it, is doubtful about z¢s being dead matter.
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.
1carried 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. 4. The rule is this, that when any one passes away it is proper to render useless* as much as the smallest mouth-veil%, for it says in the Vendidad * that ‘if even those Mazdayasnians should leave on him who is dead, in parting with him, as much as that which a damsel would leave in parting with the food-bowl (padm4nak6)—that is, a bag (anbanak6é-han4)*’—the decree is this, that 2¢ is a Tana- ' See Chap. X, 4; the passage mentioned was probably in that part of the Nask which described the protection afforded by the fire to the new-born Zaratist. * Probably a negative is omitted, or ak4rintdand should be translated ‘ to make no use of.’ 5 See Chap. X, 40. Kzo has ‘ garment.’ « Always written Vadfkd4d in this second part of Sls., except in Chap. XIII, 7; whereas in the first part it is written in its uncorrupted form Gavid-déf-dad or Gavid-séd4-dad, ‘the law opposed to the demons.’ The passage here quoted is Pahl. Vend. V, 171, 172, with one or two verbal variations. 5 Standing for anbAnak-aé, which is corrupted in the Vendidad MSS. into the unintelligible form andanak6-1, so that this old quotation throws a rather unexpected light upon a passage in the Vendidad which translators would be almost certain to misunderstand. The allusion is to the bags used by a menstruous woman, when eating, to prevent contamination of the food. The Persian Rivayats state that three bags (kisah) are made of two thicknesses of strong linen, one bag to wear on each hand, and the third, which is larger, to hold the metal food-bowl and water-goblet. After thoroughly washing her hands and face, she puts the two bags on her hands, taking care that they do not touch her food, or clothes, or any other part of her body. She then feeds herself with a metal spoon, which must not touch her nose; and when the meal CHAPTER XII, 4, 5. 341 pahar szz} at root, which is hell; a#d in the Vendidad? it says that the clothing of the charitable (dahisn-hémand) soul, and even the clothing which they will give z¢, are out of almsgivings (dasar4n) *. 5. The rule is this, that when any one passes away, after keeping fasting the three xighés*, still the presentation of holy-water (z6har) to the fire is to be performed, which is the presenting of the holy-water to the nearest fire; for in the Damdéd Nask* it is revealed that when they sever (tebrfind) the consciousness of men it goes out to the nearest fire, then out to the stars, then out to the is finished the food-bow] and water-goblet are placed on the large bag, and the two smaller bags inside it, till wanted again. 1 See Chap. I, 1, 2.
21 See Chap. I, 1, 2. 3 This passage does not appear to be now extant in the Vendidad, and it is possible to read Nask Dad instead of Vadikd4d. The D&di or Dadak Nask was the eleventh nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which merely says that its ‘ Avesta and Zand are not communicated to us by the high-priest.’ According to the Dini-vagarkard, which calls it Khast6, and the Riv4yats, which call it Khast, it was the twelfth Nask, and they give its contents in more detail than usual (see Haug’s Essays, pp. 130, 131). 5 Meaning that the dead require no clothing, as their future bodies will be clothed out of the garments they have given away in charity. The resemblance of this statement to that contained in Bund. XXX, 28, which must have been abridged from the Damdad Nask (see SZS. IX, 1), renders it possible that it may have been taken from that Nask. * No fresh meat is to be cooked or eaten for the first three days after a death in the house, according to the Sad-dar Bundahis, LXXVIII (compare Chap. XVII, 1-3). 5 See SZS. IX, 1. The passage here quoted may perhaps be found in the complete text of the Bundahis, as given in TD (Chap. 37; see Introduction, p. xxxvii). 342 SHAYAST LA-SHAYAST. moon, and then out to the sun!; and z¢ is needful that the nearest fire, which is that to which it 4as come out, should become stronger (z6r-hémandtar)*% 6. The rule is this, that they should not leave a nail-paring unprayed over (an4fsddak), for if it be not prayed over (afsand)* it turns into the arms and equipments of the M4zandn demons‘; és is explicitly shown in the Vendidad *. 7. The rule is this, that the labour of child-birth ¢ is not to be accomplished at night, except while with the light of a fire, or the stars and moon, upon i¢; for great opposition is connected with it, and in the twentieth of the Hdspdram ask? it is shown that over the soul of him who works in the dark there 7s more predominance of the evil spirit. 8. The rule is this, that they should allow the egg and other food® for those gifts azd favours of the 1 A righteous soul is supposed to step out first to the star station, then to the moon station, and then to the sun station, on its way to 'Garédm4n, the highest heaven ; but if its righteousness is imperfect it has to stop at one of these three stations, which are the three lower grades of heaven (see note on p&hifim ahvan, Chap. VI, 3). 2 Or ‘more provided with z6r,’ which may mean ‘ holy-water,’ as the two words z6r and zéhar are occasionally confounded. * Or, perhaps, ‘if they shall not pray over ¢#.’ * See Bund. III, 20, XIX, 19, 20. ® Vend. XVII, 29. * Barman-zerkhfinisnth may also mean ‘ begetting a son.’ ™ See Chap. X, 21. The word ‘twentieth’ appears to refer to the second group of twenty sections, one of which treated of the begetting, birth, and treatment of children.
3III, 20, XIX, 19, 20. ® Vend. XVII, 29. * Barman-zerkhfinisnth may also mean ‘ begetting a son.’ ™ See Chap. X, 21. The word ‘twentieth’ appears to refer to the second group of twenty sections, one of which treated of the begetting, birth, and treatment of children. * Referring to the egg, dréns, frasasts, and g4us hudhau or ‘meat-offering’ (which may be either butter or meat, see Chap. XI, 4) that are used in the dr6n ceremony, or consecration of the sacred cakes (see note on drén, Chap. III, 32). The object of CHAPTER XII, 6-II. 343 sovereign moon (m4h-i khfdai) and the other angels ; if so, it is to be allowed by them thus: ‘I will consecrate so much food for such an angel,’ and not thus: ‘One sacred cake (dr6n6) in so much food.’ 9. And the reason of it is this, that ¢Aey who shall allow thus: ‘One sacred cake out of so much food,’ and of which z¢ is one thing less, even though one shall consecrate z¢ many times, still then he Aas not repaid ; and ¢key who should allow thus: ‘I will consecrate so much food for such an angel,’ though one shall reverence 42m with many sacred cakes, it is proper. ro. And in the twenty-two sections of the Sakédim Vask! grievous things are shown about those who do not make offerings (atiistéfrid) unto the angels. 11. The rule is this, that when a woman becomes pregnant, as long as it is possible, a fire ove cares for well is to be maintained in the house, because it is revealed? in the Spend Nask that to Ddkdav%, the mother of Zaratfst, when she was pregnant with Zaratdst, for three nights, every night a leader (shah) ‘ with a hundred and fifty demons came for the destruction of Zarat(st, and yet, owing to the existence of the fire in the dwelling, they knew no means for zt. this paragraph is, evidently, to reprove niggardliness in such offerings, and to prevent their being mere pretexts for feasting. 1 See Chap. X, 25. The passage alluded to here was probably in that section, of the last twenty-two, which treated of the spirits of the earthly existences, one portion of which was ‘ about preparing offerings (afist6frit6) to the angels.’ * M6 has ‘the fire of AQharmazd is to be fully maintained, and it is revealed,’ &c. This section is a repetition of Chap. X, 4, with a few variations. * Here written Didk4v. * Or it may be read s@d4, ‘a demon,’ meaning ‘an arch-fiend.’ 344 SHAYAST LA-SHAYAST. 12. The rule is this, where a child is born, during three days, for protection from demons, wizards, and witches, a fire is to be made at night until day4ghé, and is to be maintained there in the day, and pure incense is to be put upon it, as is revealed in the thirtieth of the Sakadim ask’. 13. The rule is this?, that from a toothpick the bark® is to be well cut off, for there are some of those of the primitive faith* who ave said that, when‘ they shall make it for the teeth wzth the bark on, and they throw z¢ away, a pregnant woman, who. puts a foot upon it, is doubtful about z¢s being dead matter.
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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