Fetching
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Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. vepresent’ the Fravarané (Yas. XI, end) of the preliminary ritual (pés nirang) and the rotation of these three Ha4s (‘chapters’), the Fravardné, Frastuyé, and Astuyé—fravarané deimg the beginning of the Fravarané? which extends as far as frasastayaéka %, frastuyé‘, the beginning of the Frastuyé (Yas. XII, 1-XIII, 26) wich extends up to the Astuyé, and Astuyé®, the beginning of the Astaoth. wanem ¢ (Yas. XIII, 27—-XIV, end) which extends as far as 4staothwanem&4 daénayau Md4zdayasndis—also represent the Visdi-ve-amesh4-spemta (Yas. XV), which zs the beginning of the Stétanyasné (‘the ritual of praisers’)’, and these three Has of the Baghém (Yas. XIX-X XI). 2. In the exposition (4ashtdak) and through the other portions of the Yasna written in the Gatha dialect of the Avesta, 1 This appears to be the meaning, but the construction of this section is altogether very obscure, and the text is more or less ‘corrupt in all MSS, In the celebration of the Yasna or Yazisn the Officiating priest tastes the H6m juice during the recitation of Yas. XI (see Haug’s Essays, p. 404), and shortly afterwards he commences the preliminary prayers mentioned in the text. ? Both K2o and M6 have Freran in Pazand. * Both Kzo and M6 omit the initial f. “ M6 has Astuyé. ® M6 omits this word, ® This is the Avesta name of the H4 or chapter consisting of Yas. XIII, 27-XIV, 19; as Fraoreti is the name of the preceding Ha, consisting of Yas. XII, 1-XIII, 26. 7 Probably consisting of the three Has, Yas. XV-XVII; in which case,.the meaning seems to be that the three Ashem-vohfis, at the beginning of this preliminary ritual, are symbolical of each of the three triplets of chapters which follow them; first, of the Fravaréné, Fraoreti, and Astaothwanem chapters; secondly, of the three chapters of the St6tan-yasné ; and thirdly, of those of the Bagh4n Yast. (s] Aa 354 SHAYAST LA-SHAYAST. evidence of revelation (dind) the wise of those of the primitive faith! Zave thus said, that a man of fifteen years*, and a son and brother of Mazdayasnians—when he confesses Azs failings (mAndak) to the high-priests (rad4n), and they shall bring him the whip and scourge’, and these five GAthas* are chanted and the good waters consecrated by him, and the whole of the renewed-birth ceremony (navidzadth)® is performed by him— decomes a mature youth and not a child, and a share of the prayers of initiation (napar) and of the fires is to be given over to him®; and when thus much. is not performed by him, a share is not to be given. 3. These five’ Gathas are made up from the body of a righteous man. » See Chap. I, 3. * Referring to one about to become a priest.
2is not performed by him, a share is not to be given. 3. These five’ Gathas are made up from the body of a righteous man. » See Chap. I, 3. * Referring to one about to become a priest. 5 The Av. astra and sraosh6-farana of Vend. IV, 38-114, &c., which were formerly used for the temporal: punishment of sinners. Whether they are here brought to the neophyte as a token of his admission to the priesthood, or are administered to him as a punishment for his offences, is not quite clear. ‘ The five Gathas are the Ahunavaiti (Yas. XXVIJI-XXXIV), the Ustavaiti (Yas. XLII-XLV), the Spesta-mainyfi (Yas. XL VI- XLIX), the Voh@-khshathra (Yas. L), and the Vahistéisti (Yas. LII) ; these collections of hymns are thus named from the words with which each of them commences, excepting the first, which derives its. name from the Ahunayar (see Bund. I, 21) which is written in the same metre. 5 This is the Pahlavi form of the Parsi navazfidf, a term applied to the whole initiatory ceremonial of a nén4bar, or newly initiated priest; the term evidently implies that the ceremony is considered somewhat in the light of ‘ regeneration.’ ® That is, he can take his part in the regular priestly duties, including the initiation of other neophytes. 7 Both K2o and M6 have four in ciphers, which can hardly be right; the sentence is clear enough, but the idea of its writer is rather obscure. CHAPTER XIII, 3-5. 355 4. Ahyd-y4s4 (Yas. XXVIII), Khshmaibyé (Yas. XXIX), and Ad-ta-vakhshy4 (Yas. XXX) dave, severally, eleven stanzas (vasést), because eleven things move spiritually within the bodies of men, as life, consciousness, religion, soul, guardian spirit, thought, word, deed, seeing, smelling, and hearing ; and the bodies of men and other creatures are formed of water, fire, and wind}, 5. Ashem-Ahurem-mazdim (Visp. XV) is fo ée vecited* three times before the coming of Hfshédar, Hashédar-méh, and Séshyans; and when they also recite the chapter (h4d) well, and by line (gas) and stanza, those afost/es are present®, and the 1 These first three chapters of the Ahunavaiti collection of hymns are here supposed to symbolize the three material elements, whose union distinguishes a man’s body from inorganic substances ; while the eleven stanzas, which each of these chapters contains, symbolize the eleven immaterial existences said to be contained in the same body.
3* This is doubtful, as no verb is expressed, and the word bar, ‘time,’ is struck out in M6, so it is possible to read ‘the “ three foremost” of the Ashem-Ahurem-mazdam are the coming of Hfishédar,’ &c. The ‘three foremost’ (3 levindg) would be a possible Pahlavi translation of the Av. tisr6 paoiryé and tisra paoirya of Visp. XV, 4-6, instead of the actual ‘three first’ (3-i fratfim), as may be seen from Pahl. Visp. VIII, 17, 20; where both pés (= levind) and fratfim are used indifferently for Av. paoiryd. At any rate the idea embodied in the text is that these ‘three first’ have some reference to the three future apostles of the Parsi religion (see Bund. XXXII. 8, B. Yt. III, 13, 44, §2, 62). In fact, however, they seem to refer to the first three chapters of the Ahunavaiti Gatha, immediately after which this chapter (Visp. XV) is recited in the full Parsi ritual ; the phrase being rendered in the Pahlavi translation thus :—‘ I reverence the three first by not speaking out, that is, I do not say anything during them, and not wearing out, that is, I do not doze away during them.’ 5 K2o has ‘arrive early.’ Aa2 356 SHAYAST LA-SHAYAST. country becomes more flourishing and more dominant in the world. 6. The twenty-two stanzas of Ta-ve-urvata (Yas. XX XI) are the twenty-two judgments (dadist4n) of which it speaks in the HAdékht WVask! thus :— ‘Anaomé mananghé daya vispai kva, kva par6?’ (‘where are ¢hey to be produced beyond every thought ? avd where before ?’) ‘Lodging in the judge, that while Ze as twenty-two judgments he may be more just ;’—so that when they pray the T4-ve-urvata chapter well, and recite 7¢ by line and stanza, the judges possess those twenty-two judgments more correctly, and judiciousness is more lodging 2 them. 7. The sixteen stanzas of the Hvaétumaithi chapter (Yas. XXXII)? are lodging in warriors, so that it becomes possible, during their good protection, to force the enemy away from those sixteen countries which the Vendidad * mentions in z¢s first fargard. 1 See B. Yt. III, 25. Both the Avesta text here quoted and the translation suggested must be received with caution, as the MSS. do not agree in the three central words; K2o has mananhé dya vispai kaua, and M6 has mananhé kya visdi kaia. The former reading has been adopted, with very slight correction, as it seems the more intelligible; but the meaning of the preceding word, anaomé, is far from certain. The writer seems to have been quoting from a Pahlavi version of the Nask which contained this Avesta quotation. . ? This Ha, which begins with the words akvy4k& Avaétus, is not called by its initial words, as the preceding chapters are, but has this special name (see the prayers at the end of it) derived from its second word, and which is corrupted in Pahlavi into Khvétmand. 5 Here written Gavid-séda-dad as in Sls. Part I, and not Vadikdad as in other parts of Sls. Part II (see § r9 and Chap. XII, 4, 6, 20, 23, 26). Vend. I contains an account of the sixteen
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.
1The 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. vepresent’ the Fravarané (Yas. XI, end) of the preliminary ritual (pés nirang) and the rotation of these three Ha4s (‘chapters’), the Fravardné, Frastuyé, and Astuyé—fravarané deimg the beginning of the Fravarané? which extends as far as frasastayaéka %, frastuyé‘, the beginning of the Frastuyé (Yas. XII, 1-XIII, 26) wich extends up to the Astuyé, and Astuyé®, the beginning of the Astaoth. wanem ¢ (Yas. XIII, 27—-XIV, end) which extends as far as 4staothwanem&4 daénayau Md4zdayasndis—also represent the Visdi-ve-amesh4-spemta (Yas. XV), which zs the beginning of the Stétanyasné (‘the ritual of praisers’)’, and these three Has of the Baghém (Yas. XIX-X XI). 2. In the exposition (4ashtdak) and through the other portions of the Yasna written in the Gatha dialect of the Avesta, 1 This appears to be the meaning, but the construction of this section is altogether very obscure, and the text is more or less ‘corrupt in all MSS, In the celebration of the Yasna or Yazisn the Officiating priest tastes the H6m juice during the recitation of Yas. XI (see Haug’s Essays, p. 404), and shortly afterwards he commences the preliminary prayers mentioned in the text. ? Both K2o and M6 have Freran in Pazand. * Both Kzo and M6 omit the initial f. “ M6 has Astuyé. ® M6 omits this word, ® This is the Avesta name of the H4 or chapter consisting of Yas. XIII, 27-XIV, 19; as Fraoreti is the name of the preceding Ha, consisting of Yas. XII, 1-XIII, 26. 7 Probably consisting of the three Has, Yas. XV-XVII; in which case,.the meaning seems to be that the three Ashem-vohfis, at the beginning of this preliminary ritual, are symbolical of each of the three triplets of chapters which follow them; first, of the Fravaréné, Fraoreti, and Astaothwanem chapters; secondly, of the three chapters of the St6tan-yasné ; and thirdly, of those of the Bagh4n Yast. (s] Aa 354 SHAYAST LA-SHAYAST. evidence of revelation (dind) the wise of those of the primitive faith! Zave thus said, that a man of fifteen years*, and a son and brother of Mazdayasnians—when he confesses Azs failings (mAndak) to the high-priests (rad4n), and they shall bring him the whip and scourge’, and these five GAthas* are chanted and the good waters consecrated by him, and the whole of the renewed-birth ceremony (navidzadth)® is performed by him— decomes a mature youth and not a child, and a share of the prayers of initiation (napar) and of the fires is to be given over to him®; and when thus much. is not performed by him, a share is not to be given. 3. These five’ Gathas are made up from the body of a righteous man. » See Chap. I, 3. * Referring to one about to become a priest.
2is not performed by him, a share is not to be given. 3. These five’ Gathas are made up from the body of a righteous man. » See Chap. I, 3. * Referring to one about to become a priest. 5 The Av. astra and sraosh6-farana of Vend. IV, 38-114, &c., which were formerly used for the temporal: punishment of sinners. Whether they are here brought to the neophyte as a token of his admission to the priesthood, or are administered to him as a punishment for his offences, is not quite clear. ‘ The five Gathas are the Ahunavaiti (Yas. XXVIJI-XXXIV), the Ustavaiti (Yas. XLII-XLV), the Spesta-mainyfi (Yas. XL VI- XLIX), the Voh@-khshathra (Yas. L), and the Vahistéisti (Yas. LII) ; these collections of hymns are thus named from the words with which each of them commences, excepting the first, which derives its. name from the Ahunayar (see Bund. I, 21) which is written in the same metre. 5 This is the Pahlavi form of the Parsi navazfidf, a term applied to the whole initiatory ceremonial of a nén4bar, or newly initiated priest; the term evidently implies that the ceremony is considered somewhat in the light of ‘ regeneration.’ ® That is, he can take his part in the regular priestly duties, including the initiation of other neophytes. 7 Both K2o and M6 have four in ciphers, which can hardly be right; the sentence is clear enough, but the idea of its writer is rather obscure. CHAPTER XIII, 3-5. 355 4. Ahyd-y4s4 (Yas. XXVIII), Khshmaibyé (Yas. XXIX), and Ad-ta-vakhshy4 (Yas. XXX) dave, severally, eleven stanzas (vasést), because eleven things move spiritually within the bodies of men, as life, consciousness, religion, soul, guardian spirit, thought, word, deed, seeing, smelling, and hearing ; and the bodies of men and other creatures are formed of water, fire, and wind}, 5. Ashem-Ahurem-mazdim (Visp. XV) is fo ée vecited* three times before the coming of Hfshédar, Hashédar-méh, and Séshyans; and when they also recite the chapter (h4d) well, and by line (gas) and stanza, those afost/es are present®, and the 1 These first three chapters of the Ahunavaiti collection of hymns are here supposed to symbolize the three material elements, whose union distinguishes a man’s body from inorganic substances ; while the eleven stanzas, which each of these chapters contains, symbolize the eleven immaterial existences said to be contained in the same body.
3* This is doubtful, as no verb is expressed, and the word bar, ‘time,’ is struck out in M6, so it is possible to read ‘the “ three foremost” of the Ashem-Ahurem-mazdam are the coming of Hfishédar,’ &c. The ‘three foremost’ (3 levindg) would be a possible Pahlavi translation of the Av. tisr6 paoiryé and tisra paoirya of Visp. XV, 4-6, instead of the actual ‘three first’ (3-i fratfim), as may be seen from Pahl. Visp. VIII, 17, 20; where both pés (= levind) and fratfim are used indifferently for Av. paoiryd. At any rate the idea embodied in the text is that these ‘three first’ have some reference to the three future apostles of the Parsi religion (see Bund. XXXII. 8, B. Yt. III, 13, 44, §2, 62). In fact, however, they seem to refer to the first three chapters of the Ahunavaiti Gatha, immediately after which this chapter (Visp. XV) is recited in the full Parsi ritual ; the phrase being rendered in the Pahlavi translation thus :—‘ I reverence the three first by not speaking out, that is, I do not say anything during them, and not wearing out, that is, I do not doze away during them.’ 5 K2o has ‘arrive early.’ Aa2 356 SHAYAST LA-SHAYAST. country becomes more flourishing and more dominant in the world. 6. The twenty-two stanzas of Ta-ve-urvata (Yas. XX XI) are the twenty-two judgments (dadist4n) of which it speaks in the HAdékht WVask! thus :— ‘Anaomé mananghé daya vispai kva, kva par6?’ (‘where are ¢hey to be produced beyond every thought ? avd where before ?’) ‘Lodging in the judge, that while Ze as twenty-two judgments he may be more just ;’—so that when they pray the T4-ve-urvata chapter well, and recite 7¢ by line and stanza, the judges possess those twenty-two judgments more correctly, and judiciousness is more lodging 2 them. 7. The sixteen stanzas of the Hvaétumaithi chapter (Yas. XXXII)? are lodging in warriors, so that it becomes possible, during their good protection, to force the enemy away from those sixteen countries which the Vendidad * mentions in z¢s first fargard. 1 See B. Yt. III, 25. Both the Avesta text here quoted and the translation suggested must be received with caution, as the MSS. do not agree in the three central words; K2o has mananhé dya vispai kaua, and M6 has mananhé kya visdi kaia. The former reading has been adopted, with very slight correction, as it seems the more intelligible; but the meaning of the preceding word, anaomé, is far from certain. The writer seems to have been quoting from a Pahlavi version of the Nask which contained this Avesta quotation. . ? This Ha, which begins with the words akvy4k& Avaétus, is not called by its initial words, as the preceding chapters are, but has this special name (see the prayers at the end of it) derived from its second word, and which is corrupted in Pahlavi into Khvétmand. 5 Here written Gavid-séda-dad as in Sls. Part I, and not Vadikdad as in other parts of Sls. Part II (see § r9 and Chap. XII, 4, 6, 20, 23, 26). Vend. I contains an account of the sixteen
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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