Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1puts a foot upon it, is doubtful about z¢s being dead matter. 14. The rule is this, that z¢ is well 2/ any one of those who have their handmaid (4akar) in cohabitation (zanth), and offspring is born of her, shall accept all those who are male as sons; dé those who are female are no advantage, because an adopted son (satér) is requisite, and in the fourteenth of the Hdspéram Nask® the high-priests 1 That is, in the first thirty sections of the Nask (see Chap. X, 25); the passage alluded to must have been in that portion which treated of new-born infants and their proper treatment. ? §§ 13-16 are a repetition of Chap. X, 20-23, with a few variations. * The word appears to be t6pé or tQfd, which would rather mean ‘scum’ or ‘gum’ (see Bund. XXVII, 19), unless it be considered a miswriting of t6g6 or t635, which would mean ‘thin bark’ or ‘bast.’ It can also be read tfipar, ‘a leather bag,’ and the sentence can be so translated as to imply that a toothpick should be cut out of a leather bag, an alternative similar to that suggested by the text of Chap. X, 20. * See Chap. I, 3. 5 Reading amat, ‘when,’ instead of mfin, ‘who’ (see Bund. I, 7, note). ® See Chap. X, 21. CHAPTER XII, 12-17. 345 have taught thus: ‘My son is suitable also as thy son, éu¢ my daughter is not suitable also as thy daughter;’ and ¢kerve are many who! do not appoint an adopted son with this idea, that: ‘The child of a handmaid may be accepted by us as a son.’ 15. The rule is this, that ove zs to persevere much in the begetting of offspring, since z¢ zs for the acquisition ? of many good works at once ; because in the Spend ® and Nihadim Nasks*‘ the high-priests have 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 DAémdad Nasé ® it is revealed thus: ‘ Likewise, too, the good works, z# like manner, which come éo the father as his own.’ 16. The rule is this, that what they shall give to the worthy is as much as is proper and beyond, for eating and accumulating; because in the Nihadim Nask* the high-priests Aave taught thus: ‘When a man gives bread to a man, even though that man has too much bread, all the good works, which he shall perform through that superabundance, become as much his who gave zt as though they had been done by his own hand, 17. The rule is this, that in the night water is ' The writer of M6 evidently found his original illegible at this place, as he wrote . . . maman instead of min denman. 3 M6 has ‘performance,’ which is probably a misreading, due to the original of that MS. being partially illegible. 5 See Chap. X, 4. This Nask is not mentioned in Chap. X, 22, and the passage here alluded to is not to be traced in any of the short accounts of its contents. * See Chap. X, 3, 22. 5 See SZS. IX, 1, and Chap. X, 22. ® See Chap. X, 3, 23. 346 SHAYAST LA-SHAYAST.
2being partially illegible. 5 See Chap. X, 4. This Nask is not mentioned in Chap. X, 22, and the passage here alluded to is not to be traced in any of the short accounts of its contents. * See Chap. X, 3, 22. 5 See SZS. IX, 1, and Chap. X, 22. ® See Chap. X, 3, 23. 346 SHAYAST LA-SHAYAST. not to be drawn! from a well, as in the Bag-yasn6? notice is given about the uncleanness (ayosdAsarth) of well-water at night 18. The rule is this, that in the night anything eatable is not to be cast away to the north, because a fiend w/Z become pregnant; and when it is cast away one Yath4-ahi-vairy63 is to be uttered. 109. Those of the primitive faith* who used to act more orthodoxically (hf-rastakihatar), when food was eaten by them in the night, for the sake of preservation from sin owing to the coming of strainings and sprinklings o” to the ground, directed a man to chant the Ahunavar® from the beginning of the feast * K2o has ‘that water is not to be drawn on foot.’ * Probably the Bak4n-yast6 is meant, which was the fourteenth nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard; but according to the Dini-vagarkard and the Riviyats it was the fifteenth nask, called Bagh4n-yast. For its contents, as given by the Dini-vagarkard, see Haug’s Essays, p. 1332. The following is the account of it given in the eighth book of the Dinkard :— ‘The Bak4n-yast6 is a treatise, first, on the worship (yast6) of Adiharmazd, the most pre-eminent of divinities (bakin avartQm), and, secondly, the worship of the angels of the other invisible and visible worldly existences, out of whom are even the names of the days, and the glory, power, triumph, and miraculousness of their life also is extreme; the angels who are invoked by name in their worship, and the attention and salutation due to them; the worthiness and dispensation of favour for worshippers, and the business of their many separate recitations unto the angels; the business of unlimited acquaintance with knowledge about the promoters of the treasures of the period, unto whom the creator Aftharmazd #s to intrust them, and they remain to cause industry. Perfect is the excellence of righteousness.’ 5 See Bund. I, 21. This section is a repetition of Chap. X, 7, with a few variations. “ See Chap. I, 3. 5 That is, the Yatha-ahQ-vairyd (see Bund. I, 21). CHAPTER XII, 18-22. 347 (myazd) unto the end, more especially at the feast of the season-festivals; as it says in the Hadékht Nasék', that of the sayings which are spoken out the Ahunavar is that wzch zs most triumphant. 20. The rule is this, that when one sees a hedgehog he takes z¢ back to the plain, and its own place is to be preserved free from danger; for in the Vendidad the high-priests Aave taught, that every day, when.the hedgehog voids urine into an ant’s nest, a thousand ants will die’.
320. The rule is this, that when one sees a hedgehog he takes z¢ back to the plain, and its own place is to be preserved free from danger; for in the Vendidad the high-priests Aave taught, that every day, when.the hedgehog voids urine into an ant’s nest, a thousand ants will die’. 21. The rule is this, that some who are of the good religion say, where one is washing zs face, one Ashem-vohi® is always to be uttered, and that Ashem-vohti is to be uttered before the washing ; for when he utters z¢ while washing zs face, he is doubtful (var-hémand) about the water coming to Azs mouth. 22. The rule is this, that they select ftom the purifiers*—when their business (mindavam) is as important (rab) as purity and impurity—Azm with whom the control’ of ablution (padty4vth)* and non-ablution is connected ; they select 42m especially ' See B.Yt. ITI, 25. The passage here quoted must have been in the first division of the Nask. * This section is a repetition of Chap. X, 31. 5 See Bund. XX, 2. ‘ The yésd4sar4n, ‘ purifiers’ (Av. yaosd4thrya), are those priests who retain so much of the purifying effect of the Bareshnim ceremony (see Chap. II, 6) as to be able to assist in purifying others by means of the same ceremony. When that effect has passed away a priest can no longer perform the sacred rites, until he has again undergone the nine nights’ purification of the Bareshnfim. * Reading band, but it may be béd, ‘ vitality, essence.’ ® See Chap. II, 52. 348 SHAYAST LA-SHAYAST. with regard to the good disposition and truthful speaking of the man, and /o the particular work ; and on account of zs deing in innocence 4e is to be considered more righteous. 23. As in the Vendidad! it says, about the two shares of righteousness, how one should tell that 4e zs ‘a righteous man, O Zaratdst the Spttam4n ! who is a purifier, who should be a speaker that speaks truly, an enquirer of the sacred texts—that is, he has performed his ritual (yast)—a righteous oe who specially understands purification from the religion of the Mazdayasnians, that is, he understands its vedigious formulas (nirang).’ 24. When z¢ is so that the control of their ablution is connected with him, so that they consider what pertains to the purifying bowl (zak-i tastik) as his, and ever abstain from it, though the angels hear and consider ¢hem as clean, and they select for him those who consecrate the water and bull’s urine (gé6méz) on account of ¢hezy control of purification (yésdAsarkarth), and zt is to be performed very observantly by the consecrators at the place which is to be measured with a measure and very exactly (khQptar)% 25. And the purifier is so much the better when washed again, and when z¢ zs by some one through whose periodic (zam4ntk) ' The passage here quoted is from Pahl. Vend. IX, 4-6.
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.
1puts a foot upon it, is doubtful about z¢s being dead matter. 14. The rule is this, that z¢ is well 2/ any one of those who have their handmaid (4akar) in cohabitation (zanth), and offspring is born of her, shall accept all those who are male as sons; dé those who are female are no advantage, because an adopted son (satér) is requisite, and in the fourteenth of the Hdspéram Nask® the high-priests 1 That is, in the first thirty sections of the Nask (see Chap. X, 25); the passage alluded to must have been in that portion which treated of new-born infants and their proper treatment. ? §§ 13-16 are a repetition of Chap. X, 20-23, with a few variations. * The word appears to be t6pé or tQfd, which would rather mean ‘scum’ or ‘gum’ (see Bund. XXVII, 19), unless it be considered a miswriting of t6g6 or t635, which would mean ‘thin bark’ or ‘bast.’ It can also be read tfipar, ‘a leather bag,’ and the sentence can be so translated as to imply that a toothpick should be cut out of a leather bag, an alternative similar to that suggested by the text of Chap. X, 20. * See Chap. I, 3. 5 Reading amat, ‘when,’ instead of mfin, ‘who’ (see Bund. I, 7, note). ® See Chap. X, 21. CHAPTER XII, 12-17. 345 have taught thus: ‘My son is suitable also as thy son, éu¢ my daughter is not suitable also as thy daughter;’ and ¢kerve are many who! do not appoint an adopted son with this idea, that: ‘The child of a handmaid may be accepted by us as a son.’ 15. The rule is this, that ove zs to persevere much in the begetting of offspring, since z¢ zs for the acquisition ? of many good works at once ; because in the Spend ® and Nihadim Nasks*‘ the high-priests have 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 DAémdad Nasé ® it is revealed thus: ‘ Likewise, too, the good works, z# like manner, which come éo the father as his own.’ 16. The rule is this, that what they shall give to the worthy is as much as is proper and beyond, for eating and accumulating; because in the Nihadim Nask* the high-priests Aave taught thus: ‘When a man gives bread to a man, even though that man has too much bread, all the good works, which he shall perform through that superabundance, become as much his who gave zt as though they had been done by his own hand, 17. The rule is this, that in the night water is ' The writer of M6 evidently found his original illegible at this place, as he wrote . . . maman instead of min denman. 3 M6 has ‘performance,’ which is probably a misreading, due to the original of that MS. being partially illegible. 5 See Chap. X, 4. This Nask is not mentioned in Chap. X, 22, and the passage here alluded to is not to be traced in any of the short accounts of its contents. * See Chap. X, 3, 22. 5 See SZS. IX, 1, and Chap. X, 22. ® See Chap. X, 3, 23. 346 SHAYAST LA-SHAYAST.
2being partially illegible. 5 See Chap. X, 4. This Nask is not mentioned in Chap. X, 22, and the passage here alluded to is not to be traced in any of the short accounts of its contents. * See Chap. X, 3, 22. 5 See SZS. IX, 1, and Chap. X, 22. ® See Chap. X, 3, 23. 346 SHAYAST LA-SHAYAST. not to be drawn! from a well, as in the Bag-yasn6? notice is given about the uncleanness (ayosdAsarth) of well-water at night 18. The rule is this, that in the night anything eatable is not to be cast away to the north, because a fiend w/Z become pregnant; and when it is cast away one Yath4-ahi-vairy63 is to be uttered. 109. Those of the primitive faith* who used to act more orthodoxically (hf-rastakihatar), when food was eaten by them in the night, for the sake of preservation from sin owing to the coming of strainings and sprinklings o” to the ground, directed a man to chant the Ahunavar® from the beginning of the feast * K2o has ‘that water is not to be drawn on foot.’ * Probably the Bak4n-yast6 is meant, which was the fourteenth nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard; but according to the Dini-vagarkard and the Riviyats it was the fifteenth nask, called Bagh4n-yast. For its contents, as given by the Dini-vagarkard, see Haug’s Essays, p. 1332. The following is the account of it given in the eighth book of the Dinkard :— ‘The Bak4n-yast6 is a treatise, first, on the worship (yast6) of Adiharmazd, the most pre-eminent of divinities (bakin avartQm), and, secondly, the worship of the angels of the other invisible and visible worldly existences, out of whom are even the names of the days, and the glory, power, triumph, and miraculousness of their life also is extreme; the angels who are invoked by name in their worship, and the attention and salutation due to them; the worthiness and dispensation of favour for worshippers, and the business of their many separate recitations unto the angels; the business of unlimited acquaintance with knowledge about the promoters of the treasures of the period, unto whom the creator Aftharmazd #s to intrust them, and they remain to cause industry. Perfect is the excellence of righteousness.’ 5 See Bund. I, 21. This section is a repetition of Chap. X, 7, with a few variations. “ See Chap. I, 3. 5 That is, the Yatha-ahQ-vairyd (see Bund. I, 21). CHAPTER XII, 18-22. 347 (myazd) unto the end, more especially at the feast of the season-festivals; as it says in the Hadékht Nasék', that of the sayings which are spoken out the Ahunavar is that wzch zs most triumphant. 20. The rule is this, that when one sees a hedgehog he takes z¢ back to the plain, and its own place is to be preserved free from danger; for in the Vendidad the high-priests Aave taught, that every day, when.the hedgehog voids urine into an ant’s nest, a thousand ants will die’.
320. The rule is this, that when one sees a hedgehog he takes z¢ back to the plain, and its own place is to be preserved free from danger; for in the Vendidad the high-priests Aave taught, that every day, when.the hedgehog voids urine into an ant’s nest, a thousand ants will die’. 21. The rule is this, that some who are of the good religion say, where one is washing zs face, one Ashem-vohi® is always to be uttered, and that Ashem-vohti is to be uttered before the washing ; for when he utters z¢ while washing zs face, he is doubtful (var-hémand) about the water coming to Azs mouth. 22. The rule is this, that they select ftom the purifiers*—when their business (mindavam) is as important (rab) as purity and impurity—Azm with whom the control’ of ablution (padty4vth)* and non-ablution is connected ; they select 42m especially ' See B.Yt. ITI, 25. The passage here quoted must have been in the first division of the Nask. * This section is a repetition of Chap. X, 31. 5 See Bund. XX, 2. ‘ The yésd4sar4n, ‘ purifiers’ (Av. yaosd4thrya), are those priests who retain so much of the purifying effect of the Bareshnim ceremony (see Chap. II, 6) as to be able to assist in purifying others by means of the same ceremony. When that effect has passed away a priest can no longer perform the sacred rites, until he has again undergone the nine nights’ purification of the Bareshnfim. * Reading band, but it may be béd, ‘ vitality, essence.’ ® See Chap. II, 52. 348 SHAYAST LA-SHAYAST. with regard to the good disposition and truthful speaking of the man, and /o the particular work ; and on account of zs deing in innocence 4e is to be considered more righteous. 23. As in the Vendidad! it says, about the two shares of righteousness, how one should tell that 4e zs ‘a righteous man, O Zaratdst the Spttam4n ! who is a purifier, who should be a speaker that speaks truly, an enquirer of the sacred texts—that is, he has performed his ritual (yast)—a righteous oe who specially understands purification from the religion of the Mazdayasnians, that is, he understands its vedigious formulas (nirang).’ 24. When z¢ is so that the control of their ablution is connected with him, so that they consider what pertains to the purifying bowl (zak-i tastik) as his, and ever abstain from it, though the angels hear and consider ¢hem as clean, and they select for him those who consecrate the water and bull’s urine (gé6méz) on account of ¢hezy control of purification (yésdAsarkarth), and zt is to be performed very observantly by the consecrators at the place which is to be measured with a measure and very exactly (khQptar)% 25. And the purifier is so much the better when washed again, and when z¢ zs by some one through whose periodic (zam4ntk) ' The passage here quoted is from Pahl. Vend. IX, 4-6.
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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