Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
15 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 CHAPTER XIII, 6-9. 357 8. The fourteen stanzas of Yath4-4is (Yas. XXXIII) are for this reason, because seven archangels are more diligent in activity for the spirit, and seven archangels! for the world, so that they may attain ‘to heaven, the home (méh6n6) of Adharmazd, the home of the archangels, the home of those righteous ones, avi garé-nm4nem, maéthanem Ahurahé mazdau, maéthanem ameshanim speztanim, maéthanem anyaéshim ashaonim® 9g. The three repetitions (d4nar) of Ye-sevist6 (Yas. XX XIII, 11)3, avd the holding up of the holy-water (zéhar) at these repetitions, are for the four classes‘, and for this veason at AhurAi mazdai and ashemé&aé fradad® the holy-water is ‘best of regions and countries’ where the Iranian power and religion extended at an early date. 1 The seven archangels besides their spiritual duties have severally charge of the seven worldly existences, man, animals, fire, metal, earth, water, and plants (see § 14 and Chap. XV). But perhaps we should read ‘angels,’ as they are often mentioned as ‘the angels of the spiritual and worldly existences.’ * This quotation, of which the Pahlavi translation is first given, and then the Avesta text, is from Vend. XIX, 107. 3’ This stanza is recited thrice, and about the same time the Officiating priest strains the Hém juice, and prepares to pour holywater into the mortar in which the Hém twigs were pounded (see Haug’s Essays, pp. 402, 406). * Or ‘professions’ of the community, of which there were originally only three, the priest, warrior, and husbandman ; but at a later date the artizan was added. Both K2o0 and M6 have ‘ four classes,’ but this is inconsistent with the ‘ three repetitions.’ The Avesta generally knows only three classes, but four are mentioned in the Bagh4n Yast (Yas. XIX, 46). * That is, probably, at the words Ahuré mazdausAa in the first line, and ashem&4 fradad in the second line of the stanza ; but this is doubtful, as the MSS. give the words corruptly, in a mixture of Av. and Pahl., as follows: pavan Ahurdi mazdai aharayih-i daddih. 358 SHAYAST LA-SHAYAST. to be held level with the heart of him who is the officiating priest (z6t), and at sraota4! z¢ is to be held level with the arm of him who is the officiating priest, so that while the warriors are in battle with foreigners (anatran) they may be fuller of breath (vay6-girtar), and the husbandmen stronger-armed in the tillage and cultivation of the world.
2z¢ is to be held level with the arm of him who is the officiating priest, so that while the warriors are in battle with foreigners (anatran) they may be fuller of breath (vay6-girtar), and the husbandmen stronger-armed in the tillage and cultivation of the world. 10. The fifteen stanzas of Y4-skyaothana (Yas. XXXIV) are for this reason, because it is given? for the destruction of those fifteen fiends who are disclosed in the medical part (bésh4z) of the Hadékht Nask*. 11. The four repetitions (bar) of Mazda-admoi (Yas. XXXIV, 15)‘ are for the right coming on of the share of these five chieftainships (radth), the house-ruler, the village-ruler, the tribe-ruler, the province-ruler, and the supreme Zaratist °. 12, The two repetitions of Ahyd-yaés4 (Yas. XXVIII, 1)* are for this reason, that the sovereign (dahydpat) may not at once seize body, conscious- 1 The first word in the third line of the stanza; but this, again, has to be guessed from a Pahlavi version in the MSS. which may be read va va-srédaan. * Or ‘produced.’ * In the last division of that Nask (see B. Yt. III, 25, note). * This last stanza of the Ahunavaiti GAtha is recited four times. 5 See Yas. XIX, 50-52. The last of these rulers must have been the supreme pontiff or patriarch of the province, and in the province of Ragha (Rages or Rai, near Teheran) he was both temporal and spiritual ruler. ® This first stanza of the Ahunavaiti Gatha is recited twice, not only in its proper place (as the first stanza of each chapter is, in the GAthas), but also at the end of every chapter of the Ahunavaiti GAtha, while the officiating priest sprinkles the sacred twigs with the sacred milk or g4us givya, ‘living-cow produce’ (see Haug’s Essays, pp. 405, 406). CHAPTER XIII, IO-TS5. 359 ness, and soul. 13. Those four Yath4-ahd-vairyés of the first Géta) are for this reason, that is, so that inferiors may become more tolerant of the commands of superiors, and good thoughts, good words, and good deeds be more domesticated (m 4hmantar) in the world, and the fiend more powerless (apadakhsh4htar). 14. In short (aé-mar)*, Ahy4-y4sé is as (pavan) Adharmazd and the righteous man, Khshmaiby4 as WVohdman and cattle, Ad-t4-vakhshyA as Ardavahist and fire, Ta-ve-urvata as Shatvatré‘ and metal, the fvaétumaithi as the Gatha of Spendarmad and the earth, Yatha-dis as Horvadad and water, and Y4skyaothana as -Amerédad and plants. 15. The progress which is in® the Ahunavaiti ‘Gétha the house-rulers should carry on; that which is in the Ustavaiti Gatha the village-rulers should ‘carry on; that which is in the Spetd-mainyd® ‘Gatha the tribe-rulers should carry on; that which is in the Vohd-khshathra Gatha the province-rulers should carry on; that which is in the Vahisté-isti Gatha the supreme Zaratdsts should carry on; and 1 After the two Ahy4-yas4s, at the end of each chapter of the Ahunavaiti Gatha, the Yatha-ahf-vairyé formula (see Bund. I, 21) is recited four times. 2 Or ‘to sum up.’
3I, 21) is recited four times. 2 Or ‘to sum up.’ ° It is not quite clear how pavan, ‘in, on, with, by, through, as, for,’ &c., should be translated in each clause of this section; but the intention is evidently to compare the seven chapters of the Ahunavaiti Gatha with the seven archangels and the seven earthly creations which they severally protect (see Chap. XV). * Here written Shatrivar. 5 Meaning probably ‘the prosperity which is occasténed by ;’ but the exact signification of the word frik-sham or frehkash&m (or however it may be read) is uncertain. * Spendémat or Spendamat in Pahlavi. 360 SHAYAST LA-SHAYAST. that which is in the Yasna, which is the place of righteous blessing’, these four classes themselves should carry on. 16, Of the Yasna of seven chapters (Yas. XX XV— XLI, 17) the beginning section (kardak6) das nine stanzas; and its beginning? is Humatanim (Yas. XXXV, 4), and its end is Humataném (Yas. XLI, 17 supl.} 17. The six stanzas of Ahy4-thw4-4thré (Yas. XXXVI) are owing to the six hot ordeals (var) which, in the Hdsparam /Vas&®, are effected by £athray4im 4Athraidim ‘+. 18. The five stanzas of Ith4-Ad-yazamaidé (Yas. XXXVII) are thanksgiving and praise for the production of the good creations by Adharmazd. 19. The five stanzas of Ima&m-dad-zim (Yas. XXXVIIT) are owing to those five comforts and five discomforts of the earth, which, it is declared in the third fargard in the Vendidad 5, are accomplished 1 That is, the Yasna of seven chapters (Yas. XXXV-XLI), which is called simply ‘the Yasna’ in this chapter. This last clause, which is omitted in M6, connects these later hymns with the four classes of the community (see § g), just as the five older hymns are connected with the five chiefs of the community (see § 11) in the former clauses. This section may be a translation from the Avesta, as the verbs precede their nominatives. 3 That is, the beginning of the Yasna of seven chapters. * See Chap. X, 21; but the Sak4dfim Nask (see Chap. X, 25) is probably meant, as it contained a section on ordeals by heat and cold. ‘ These Avesta words are evidently corrupt, but perhaps ‘a quadtuple fire’ is meant. Kazo has dathrayaim 4thraiim. 5 Here written Vandtkdad (see § 7). The passage here cited is not a quotation, but only a brief summary of Vend. III, 1-37; and appears to have been derived direct from the Avesta, without the assistance of the Pahlavi version, as several words differ from that translation. CHAPTER XIII, 16-22. 361
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.
15 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 CHAPTER XIII, 6-9. 357 8. The fourteen stanzas of Yath4-4is (Yas. XXXIII) are for this reason, because seven archangels are more diligent in activity for the spirit, and seven archangels! for the world, so that they may attain ‘to heaven, the home (méh6n6) of Adharmazd, the home of the archangels, the home of those righteous ones, avi garé-nm4nem, maéthanem Ahurahé mazdau, maéthanem ameshanim speztanim, maéthanem anyaéshim ashaonim® 9g. The three repetitions (d4nar) of Ye-sevist6 (Yas. XX XIII, 11)3, avd the holding up of the holy-water (zéhar) at these repetitions, are for the four classes‘, and for this veason at AhurAi mazdai and ashemé&aé fradad® the holy-water is ‘best of regions and countries’ where the Iranian power and religion extended at an early date. 1 The seven archangels besides their spiritual duties have severally charge of the seven worldly existences, man, animals, fire, metal, earth, water, and plants (see § 14 and Chap. XV). But perhaps we should read ‘angels,’ as they are often mentioned as ‘the angels of the spiritual and worldly existences.’ * This quotation, of which the Pahlavi translation is first given, and then the Avesta text, is from Vend. XIX, 107. 3’ This stanza is recited thrice, and about the same time the Officiating priest strains the Hém juice, and prepares to pour holywater into the mortar in which the Hém twigs were pounded (see Haug’s Essays, pp. 402, 406). * Or ‘professions’ of the community, of which there were originally only three, the priest, warrior, and husbandman ; but at a later date the artizan was added. Both K2o0 and M6 have ‘ four classes,’ but this is inconsistent with the ‘ three repetitions.’ The Avesta generally knows only three classes, but four are mentioned in the Bagh4n Yast (Yas. XIX, 46). * That is, probably, at the words Ahuré mazdausAa in the first line, and ashem&4 fradad in the second line of the stanza ; but this is doubtful, as the MSS. give the words corruptly, in a mixture of Av. and Pahl., as follows: pavan Ahurdi mazdai aharayih-i daddih. 358 SHAYAST LA-SHAYAST. to be held level with the heart of him who is the officiating priest (z6t), and at sraota4! z¢ is to be held level with the arm of him who is the officiating priest, so that while the warriors are in battle with foreigners (anatran) they may be fuller of breath (vay6-girtar), and the husbandmen stronger-armed in the tillage and cultivation of the world.
2z¢ is to be held level with the arm of him who is the officiating priest, so that while the warriors are in battle with foreigners (anatran) they may be fuller of breath (vay6-girtar), and the husbandmen stronger-armed in the tillage and cultivation of the world. 10. The fifteen stanzas of Y4-skyaothana (Yas. XXXIV) are for this reason, because it is given? for the destruction of those fifteen fiends who are disclosed in the medical part (bésh4z) of the Hadékht Nask*. 11. The four repetitions (bar) of Mazda-admoi (Yas. XXXIV, 15)‘ are for the right coming on of the share of these five chieftainships (radth), the house-ruler, the village-ruler, the tribe-ruler, the province-ruler, and the supreme Zaratist °. 12, The two repetitions of Ahyd-yaés4 (Yas. XXVIII, 1)* are for this reason, that the sovereign (dahydpat) may not at once seize body, conscious- 1 The first word in the third line of the stanza; but this, again, has to be guessed from a Pahlavi version in the MSS. which may be read va va-srédaan. * Or ‘produced.’ * In the last division of that Nask (see B. Yt. III, 25, note). * This last stanza of the Ahunavaiti GAtha is recited four times. 5 See Yas. XIX, 50-52. The last of these rulers must have been the supreme pontiff or patriarch of the province, and in the province of Ragha (Rages or Rai, near Teheran) he was both temporal and spiritual ruler. ® This first stanza of the Ahunavaiti Gatha is recited twice, not only in its proper place (as the first stanza of each chapter is, in the GAthas), but also at the end of every chapter of the Ahunavaiti GAtha, while the officiating priest sprinkles the sacred twigs with the sacred milk or g4us givya, ‘living-cow produce’ (see Haug’s Essays, pp. 405, 406). CHAPTER XIII, IO-TS5. 359 ness, and soul. 13. Those four Yath4-ahd-vairyés of the first Géta) are for this reason, that is, so that inferiors may become more tolerant of the commands of superiors, and good thoughts, good words, and good deeds be more domesticated (m 4hmantar) in the world, and the fiend more powerless (apadakhsh4htar). 14. In short (aé-mar)*, Ahy4-y4sé is as (pavan) Adharmazd and the righteous man, Khshmaiby4 as WVohdman and cattle, Ad-t4-vakhshyA as Ardavahist and fire, Ta-ve-urvata as Shatvatré‘ and metal, the fvaétumaithi as the Gatha of Spendarmad and the earth, Yatha-dis as Horvadad and water, and Y4skyaothana as -Amerédad and plants. 15. The progress which is in® the Ahunavaiti ‘Gétha the house-rulers should carry on; that which is in the Ustavaiti Gatha the village-rulers should ‘carry on; that which is in the Spetd-mainyd® ‘Gatha the tribe-rulers should carry on; that which is in the Vohd-khshathra Gatha the province-rulers should carry on; that which is in the Vahisté-isti Gatha the supreme Zaratdsts should carry on; and 1 After the two Ahy4-yas4s, at the end of each chapter of the Ahunavaiti Gatha, the Yatha-ahf-vairyé formula (see Bund. I, 21) is recited four times. 2 Or ‘to sum up.’
3I, 21) is recited four times. 2 Or ‘to sum up.’ ° It is not quite clear how pavan, ‘in, on, with, by, through, as, for,’ &c., should be translated in each clause of this section; but the intention is evidently to compare the seven chapters of the Ahunavaiti Gatha with the seven archangels and the seven earthly creations which they severally protect (see Chap. XV). * Here written Shatrivar. 5 Meaning probably ‘the prosperity which is occasténed by ;’ but the exact signification of the word frik-sham or frehkash&m (or however it may be read) is uncertain. * Spendémat or Spendamat in Pahlavi. 360 SHAYAST LA-SHAYAST. that which is in the Yasna, which is the place of righteous blessing’, these four classes themselves should carry on. 16, Of the Yasna of seven chapters (Yas. XX XV— XLI, 17) the beginning section (kardak6) das nine stanzas; and its beginning? is Humatanim (Yas. XXXV, 4), and its end is Humataném (Yas. XLI, 17 supl.} 17. The six stanzas of Ahy4-thw4-4thré (Yas. XXXVI) are owing to the six hot ordeals (var) which, in the Hdsparam /Vas&®, are effected by £athray4im 4Athraidim ‘+. 18. The five stanzas of Ith4-Ad-yazamaidé (Yas. XXXVII) are thanksgiving and praise for the production of the good creations by Adharmazd. 19. The five stanzas of Ima&m-dad-zim (Yas. XXXVIIT) are owing to those five comforts and five discomforts of the earth, which, it is declared in the third fargard in the Vendidad 5, are accomplished 1 That is, the Yasna of seven chapters (Yas. XXXV-XLI), which is called simply ‘the Yasna’ in this chapter. This last clause, which is omitted in M6, connects these later hymns with the four classes of the community (see § g), just as the five older hymns are connected with the five chiefs of the community (see § 11) in the former clauses. This section may be a translation from the Avesta, as the verbs precede their nominatives. 3 That is, the beginning of the Yasna of seven chapters. * See Chap. X, 21; but the Sak4dfim Nask (see Chap. X, 25) is probably meant, as it contained a section on ordeals by heat and cold. ‘ These Avesta words are evidently corrupt, but perhaps ‘a quadtuple fire’ is meant. Kazo has dathrayaim 4thraiim. 5 Here written Vandtkdad (see § 7). The passage here cited is not a quotation, but only a brief summary of Vend. III, 1-37; and appears to have been derived direct from the Avesta, without the assistance of the Pahlavi version, as several words differ from that translation. CHAPTER XIII, 16-22. 361
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.
No commentary for this page.