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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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. ® Referring to the Bareshnfim-g4h, or place prepared for the Bareshnfim ceremony of purification with bull’s urine and water, which are handed to the person undergoing purification by an officiating priest (see Chap. II, 6). The place is marked out with furrows in the ground, and furnished with stones (magh) to squat upon during the ablutions (see B. Yt. II, 36). The construction of this paragraph is very obscure in many places, and its proper division into sentences is, therefore, uncertain. CHAPTER XII, 23-28, 349 care he is thus done; for in the periodic interval many secret! kinds of pollution are produced. 26. Of the celebrators of the Vendidad the good are they who shall again perform the Navashddar rite’; for, on account of the same nicety (nazfikih) which is written above by me, avd on account of much also that zs secret, which has happened azd mostly arises about it, ‘eve is no harm from performing zz. 27. And any one of those who shall receive the water and bull’s urine z¢ is very important to wash beforehand (pavan pés)*; because, if there be impurity adout him‘, and he puts a hand to the cup (gamak), the water, avd the bull's urine, ¢hey are unclean (ap4d4v5)5; when z¢ zs so that there be some one, when so, z¢ is better ¢ha¢t they always wash his eyelids (méyak g4s), azd to wash them by the clean is good. 28. The rule is this, that thou shouldst not consider even any one hopeless (andtméd) of heaven, * Reading nih4n, but we might perhaps read ‘ causes (vah4n) of pollution of many kinds.’ The meaning of the section is, that it is necessary for the purifying priest to maintain his own purity by frequently undergoing the Bareshnfm ceremony himself. * Yast-i Navash4dar in all MSS., but the latter word is most probably a corruption of Av. navakhshapara, ‘a period of nine nights,’ for which length of time the Bareshnfim ceremony must be continued (see Vend. IX, 144, XIX, 80), The ‘ NavashAdar rite’ is, therefore, ‘the ceremony of the nine nights,’ which should be frequently undergone by the priests who celebrate the Vendidad ceremonial. * M6 has pavan pisak, ‘ with ceremony.’ « M6 has ‘ them.’ ° M6 has ‘one knows it is unto the cup and bull’s urine;’ but as M6 was evidently copied from a MS. already nearly illegible in some places, it is generally safer to follow K20, except when M6 supplies words omitted by the more careless writer of K2o, 350 SHAYAST LA-SHAYAST.
2already nearly illegible in some places, it is generally safer to follow K20, except when M6 supplies words omitted by the more careless writer of K2o, 350 SHAYAST LA-SHAYAST. and they should not set ‘ety minds steadfastly on hell; thereby much sinfulness for which ¢here is a desire would be undesirable, because ¢here is nothing which is a sin 7# my religion for which ‘here is no retribution, as it says in the G&éthas! thus:—‘ Of those who are aware that thou art, OO Atharmazd! is even he who is infamous (raspak6); and they know the punishment of him even who is very sinful.’ 29. And as ¢o him even who is a very sinful person, through the desire? of good works which is entertained by him, ¢heve then comes more fully to him the joy of a soul newly worthy (nuk shdyaa); as in the Spend Was’ r¢ was shown to Zaratist about one man, that all 42s limbs were in torment, and one foot was outside ; and Zarattst enquired of Afharmazd about the reason of z¢; and Atharmazd said that he was a man, Davdns‘ by name; he was ruler over thirty-three ® districts, and he never practised 1 The passage here quoted from the G&thas will be found in Pahl. Yas. XXXII, 7. * M6 has merely ‘through the good works which are practised by him;’ but Kzo has ‘1 hamak’ inserted at this point, which seems to indicate the existence of the nearly identical Pahlavi letters kAmak, ‘desire,’ in the original from which it was copied. * See Chap. X, 4. The passage here quoted was no doubt contained in that part of the Nask which treated of the exhibition of heaven and hell to Zaratfist, which must have been very similar to the Arda-Viraf-namak, in which most of the details of this story about Dav4ns are given (see AV. XXXII). * This is, no doubt, the Av. davaés of Yas. XXXI, 10, which may be translated ‘hypocrite.’ The Pahlavi translation of the line in which the word occurs is thus rendered in Haug’s Essays (p. 351): ‘ Afharmazd does not allot to him who is an idler, the infidel who is any hypocrite (davas) in the sacred recitations. In the good religion it is asserted that even as much reward as they give to the hypocrite they do not give to the infidel.’ § K2o has ‘thirty-four.’ CHAPTER XII, 29-31. 351 any good work, except one time when fodder was conveyed by him to a sheep with that one foot. 30. The rule is this, that when a man has performed his form of worship (yast), and his wife has not performed 7¢, z¢ is extremely necessary to perform the suitable form of worship, or to order a Gété-kharid', so that they may become such as are dwelling more closely ¢ogether in the spiritual exzstence than in the world; and in the Hadédkht Mask? it says that a woman (nAtrik) who shall be reverent (tarsak) is to be considered as much as she who is suitable (zty4k).
3it says that a woman (nAtrik) who shall be reverent (tarsak) is to be considered as much as she who is suitable (zty4k). 31. The rule is this, that these five ceremonies (yazisn), when they shall perform ¢hem, are good works *; when ove does not perform ¢hem, and the time is manifest to him, and when he shall set them aside to perform ¢kem out of the proper time, they shall go to the bridge‘ as sin; the ceremonies which go to the bridge are these, and in the Hfspéram Nask® it says that ¢hey are the non-celebration of the rites (14 yastand) of the season-festivals*®, the 1 Here written géték-kharfd, but see Chap. V, 6, and Bund. XXX, 28. * See B. Yt. III, 25; but the passage here quoted is not clearly indicated in the accounts we have of the contents of this Nask. * The distinction between these ceremonies and those whose values as good works are given in Chap. XVI, 6, appears to be that any omission in performing these five at their proper times amounts to an absolute sin, whereas the others are not so indispensable. * That is, they will be taken into account at the judgment on the soul’s actions at the Ainvad bridge (see Bund. XII, 7). 5 See Chap. X, 21. The passage here quoted was probably in the section called Nirangistan. 6 The Gasanbars or Ga&hanbars (see Bund. XXV, 1-6). 352 SHAYAST LA-SHAYAST. Rapttvin!, the three nights? after a death, the days devoted to the guardian spirits*, and the sun and moon ¢, 32. The rule is this, that at every one of these three things, whch come through hungry living, that is, sneezing, yawning, and sighing, ove is to speak out a Yatha-ahd-vairy6 and one Ashem-voht‘; and also when one hears the sneezing of any one, to speak zz like manner is so considered as an action of the good *; and in the Stidgar Vask’ it says thus: ‘“ What prepares sneezing? that is, through what process (kr) does it come?” And Adharmazd said thus: “ Hungry living, O Zaratdst! because the remedy for its existence is the Ahunavar, O Zaratdst! and righteousness °.”’ CuapterR XIII. o. The signification of the GAthas®. 1. These three Ashem-vohis (Yas. XI, end) which * The midday period (see Bund. II, 8, 9, XXV, 9-14). * See Chap. VIII, 6. 5 See Chap. X, 2. * See Chap. VII, 1-5. 5 See Bund. I, 21, XX, 2. * That is, it is commendable, though not obligatory. The practice of uttering a blessing on hearing a sneeze is still common in many parts of Europe. 7 See B. Yt. I, 1. The passage here quoted is not to be traced in any of the accounts of this Nask. ® <The Ahunavar and praise of righteousness’ would be a Pahlavi equivalent for ‘the Yatha-ah-vairy6 and Ashem-voht.’ ® That is, the mystical meaning or influence supposed to attach to various parts of the ancient hymns, or to the manner in which they are chanted. The term G&tha or ‘hymn’ (Pahl. gés) is applied, in this chapter, not only to the five Gdthas properly so called, but also to the Yasna of seven chapters, and apparently to CHAPTER XII, 32—XIII, 2. 353.
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.
1And 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. ® Referring to the Bareshnfim-g4h, or place prepared for the Bareshnfim ceremony of purification with bull’s urine and water, which are handed to the person undergoing purification by an officiating priest (see Chap. II, 6). The place is marked out with furrows in the ground, and furnished with stones (magh) to squat upon during the ablutions (see B. Yt. II, 36). The construction of this paragraph is very obscure in many places, and its proper division into sentences is, therefore, uncertain. CHAPTER XII, 23-28, 349 care he is thus done; for in the periodic interval many secret! kinds of pollution are produced. 26. Of the celebrators of the Vendidad the good are they who shall again perform the Navashddar rite’; for, on account of the same nicety (nazfikih) which is written above by me, avd on account of much also that zs secret, which has happened azd mostly arises about it, ‘eve is no harm from performing zz. 27. And any one of those who shall receive the water and bull’s urine z¢ is very important to wash beforehand (pavan pés)*; because, if there be impurity adout him‘, and he puts a hand to the cup (gamak), the water, avd the bull's urine, ¢hey are unclean (ap4d4v5)5; when z¢ zs so that there be some one, when so, z¢ is better ¢ha¢t they always wash his eyelids (méyak g4s), azd to wash them by the clean is good. 28. The rule is this, that thou shouldst not consider even any one hopeless (andtméd) of heaven, * Reading nih4n, but we might perhaps read ‘ causes (vah4n) of pollution of many kinds.’ The meaning of the section is, that it is necessary for the purifying priest to maintain his own purity by frequently undergoing the Bareshnfm ceremony himself. * Yast-i Navash4dar in all MSS., but the latter word is most probably a corruption of Av. navakhshapara, ‘a period of nine nights,’ for which length of time the Bareshnfim ceremony must be continued (see Vend. IX, 144, XIX, 80), The ‘ NavashAdar rite’ is, therefore, ‘the ceremony of the nine nights,’ which should be frequently undergone by the priests who celebrate the Vendidad ceremonial. * M6 has pavan pisak, ‘ with ceremony.’ « M6 has ‘ them.’ ° M6 has ‘one knows it is unto the cup and bull’s urine;’ but as M6 was evidently copied from a MS. already nearly illegible in some places, it is generally safer to follow K20, except when M6 supplies words omitted by the more careless writer of K2o, 350 SHAYAST LA-SHAYAST.
2already nearly illegible in some places, it is generally safer to follow K20, except when M6 supplies words omitted by the more careless writer of K2o, 350 SHAYAST LA-SHAYAST. and they should not set ‘ety minds steadfastly on hell; thereby much sinfulness for which ¢here is a desire would be undesirable, because ¢here is nothing which is a sin 7# my religion for which ‘here is no retribution, as it says in the G&éthas! thus:—‘ Of those who are aware that thou art, OO Atharmazd! is even he who is infamous (raspak6); and they know the punishment of him even who is very sinful.’ 29. And as ¢o him even who is a very sinful person, through the desire? of good works which is entertained by him, ¢heve then comes more fully to him the joy of a soul newly worthy (nuk shdyaa); as in the Spend Was’ r¢ was shown to Zaratist about one man, that all 42s limbs were in torment, and one foot was outside ; and Zarattst enquired of Afharmazd about the reason of z¢; and Atharmazd said that he was a man, Davdns‘ by name; he was ruler over thirty-three ® districts, and he never practised 1 The passage here quoted from the G&thas will be found in Pahl. Yas. XXXII, 7. * M6 has merely ‘through the good works which are practised by him;’ but Kzo has ‘1 hamak’ inserted at this point, which seems to indicate the existence of the nearly identical Pahlavi letters kAmak, ‘desire,’ in the original from which it was copied. * See Chap. X, 4. The passage here quoted was no doubt contained in that part of the Nask which treated of the exhibition of heaven and hell to Zaratfist, which must have been very similar to the Arda-Viraf-namak, in which most of the details of this story about Dav4ns are given (see AV. XXXII). * This is, no doubt, the Av. davaés of Yas. XXXI, 10, which may be translated ‘hypocrite.’ The Pahlavi translation of the line in which the word occurs is thus rendered in Haug’s Essays (p. 351): ‘ Afharmazd does not allot to him who is an idler, the infidel who is any hypocrite (davas) in the sacred recitations. In the good religion it is asserted that even as much reward as they give to the hypocrite they do not give to the infidel.’ § K2o has ‘thirty-four.’ CHAPTER XII, 29-31. 351 any good work, except one time when fodder was conveyed by him to a sheep with that one foot. 30. The rule is this, that when a man has performed his form of worship (yast), and his wife has not performed 7¢, z¢ is extremely necessary to perform the suitable form of worship, or to order a Gété-kharid', so that they may become such as are dwelling more closely ¢ogether in the spiritual exzstence than in the world; and in the Hadédkht Mask? it says that a woman (nAtrik) who shall be reverent (tarsak) is to be considered as much as she who is suitable (zty4k).
3it says that a woman (nAtrik) who shall be reverent (tarsak) is to be considered as much as she who is suitable (zty4k). 31. The rule is this, that these five ceremonies (yazisn), when they shall perform ¢hem, are good works *; when ove does not perform ¢hem, and the time is manifest to him, and when he shall set them aside to perform ¢kem out of the proper time, they shall go to the bridge‘ as sin; the ceremonies which go to the bridge are these, and in the Hfspéram Nask® it says that ¢hey are the non-celebration of the rites (14 yastand) of the season-festivals*®, the 1 Here written géték-kharfd, but see Chap. V, 6, and Bund. XXX, 28. * See B. Yt. III, 25; but the passage here quoted is not clearly indicated in the accounts we have of the contents of this Nask. * The distinction between these ceremonies and those whose values as good works are given in Chap. XVI, 6, appears to be that any omission in performing these five at their proper times amounts to an absolute sin, whereas the others are not so indispensable. * That is, they will be taken into account at the judgment on the soul’s actions at the Ainvad bridge (see Bund. XII, 7). 5 See Chap. X, 21. The passage here quoted was probably in the section called Nirangistan. 6 The Gasanbars or Ga&hanbars (see Bund. XXV, 1-6). 352 SHAYAST LA-SHAYAST. Rapttvin!, the three nights? after a death, the days devoted to the guardian spirits*, and the sun and moon ¢, 32. The rule is this, that at every one of these three things, whch come through hungry living, that is, sneezing, yawning, and sighing, ove is to speak out a Yatha-ahd-vairy6 and one Ashem-voht‘; and also when one hears the sneezing of any one, to speak zz like manner is so considered as an action of the good *; and in the Stidgar Vask’ it says thus: ‘“ What prepares sneezing? that is, through what process (kr) does it come?” And Adharmazd said thus: “ Hungry living, O Zaratdst! because the remedy for its existence is the Ahunavar, O Zaratdst! and righteousness °.”’ CuapterR XIII. o. The signification of the GAthas®. 1. These three Ashem-vohis (Yas. XI, end) which * The midday period (see Bund. II, 8, 9, XXV, 9-14). * See Chap. VIII, 6. 5 See Chap. X, 2. * See Chap. VII, 1-5. 5 See Bund. I, 21, XX, 2. * That is, it is commendable, though not obligatory. The practice of uttering a blessing on hearing a sneeze is still common in many parts of Europe. 7 See B. Yt. I, 1. The passage here quoted is not to be traced in any of the accounts of this Nask. ® <The Ahunavar and praise of righteousness’ would be a Pahlavi equivalent for ‘the Yatha-ah-vairy6 and Ashem-voht.’ ® That is, the mystical meaning or influence supposed to attach to various parts of the ancient hymns, or to the manner in which they are chanted. The term G&tha or ‘hymn’ (Pahl. gés) is applied, in this chapter, not only to the five Gdthas properly so called, but also to the Yasna of seven chapters, and apparently to CHAPTER XII, 32—XIII, 2. 353.
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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