Fetching
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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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 thus :—‘ The first comfort of the earth is from the land on which a righteous man walks forth; the second is when they shall make the dwelling of the good and fires upon it; the third is when they sow corn upon it, and shall take heed of dead matter ; the fourth is when all beasts of éurden are born upon it; the fifth is when every beast of durden is on it?; and its first discomfort is from the Arezdir ridge? and the gate of hell; the second is when they dig? it up for a dead Jody; the third is when one constructs a depository for the dead (khazan)* upon it; the fourth is from the holes of its noxious creatures ; the fifth is when they shall forsake a man in affliction (vardakth) upon it, who is righteous.’ 20. The five stanzas of Ith4 (Yas. XX X}X) are just as those which go before. 21. The four stanzas of Aht-ad-paiti (Yas. XL) are about the benefit (arg-hémandth) which is on account of water, earth, plants, and animals. 22. The six stanzas of Stité-garé (Yas. XLI, 1-17), the two repetitions of Humatanim (Yas. XX XV, 4-6), and the three repetitions of Hukhshathrétem4i (Yas. XX XV, 13-15) are on account of the existence of the sons of Zaratist 5. * The verb is probably omitted by mistake, and we ought to read ‘ voids urine upon it,’ in accordance with Vend. III, 20. 2 See Bund. XII, 8. ® Reading kaléndend (Pers. kalandand), as Vend. III, 27 refers to burial of the dead, and the same idea might be obtained, more fancifully, by reading kilfnénd, ‘ they turn to clay’ (compare Pers. gil, ‘clay’); but the most obvious reading is karfnénd, ‘they cut,’ and as the sentence stands it would imply that ‘they cut up its dead.’ * See Chap. II, 6. 5 The three apostles expected in the future (see § 5 and Bund. XXXII, 8). It is doubtful whether these three passages in the 362 SHAYAST LA-SHAYAST. 23. The two repetitions of Ashahy4-dad-sairi 1 (Yas. XXXV, 22, 23) are for the laudation of righteousness and the destruction of the fiend. 24. The two repetitions of Yénhé-hatém? are for the laudation of Adharmazd and the archangels, and the destruction of the evil spirit and the miscreations (vishOdakan). 25. The two repetitions of * Thwéistaotaraséa (Yas. XLI, 12-14) are for the laudation of ceremonial worship (yazisnd) and the sacred feast (m4zd). 26. The two repetitions of Atareméa (Visp. XIX, 1-8) ‘ are for the laudation of the Frébak fire and the fire Vazist ©. 27. Of the sixteen stanzas of the Ustavaiti chapter (Yas. XLII) ® it is related just as about the vaétumaithi chapter ?.
226. The two repetitions of Atareméa (Visp. XIX, 1-8) ‘ are for the laudation of the Frébak fire and the fire Vazist ©. 27. Of the sixteen stanzas of the Ustavaiti chapter (Yas. XLII) ® it is related just as about the vaétumaithi chapter ?. Yasna are here intended all to refer to the same subject, but no ‘other subject is mentioned for the two former. Having completed the enumeration of the sections of the Yasna of seven chapters, the writer is now proceeding to notice those passages which are ‘recited more than once in the performance of the ritual. 1 M6 has gairf, ‘in a song,’ with the obsolete g, which is very like s, and is also used in the word garé in § 22; this is a variant well worth consideration by translators of the Avesta. Kzo has only Ashahyé. * This formula (see B. Yt. II, 64) is recited after every chapter of the Gathas, but does not appear to be anywhere recited twice ; so the words 2 dAnar, ‘two repetitions,’ may perhaps be inserted here in the wrong place, as they are wanting in § 25. * These words are omitted in the Pahlavi text, evidently through mistake. * Visp. XIX, XX follow Yas. XLI in the full Parsi ritual, and the first of them is recited twice. 5 The Frébak is the oldest sacred fire on earth, and the VAzist is the lightning (see Bund. XVII, 1, 5, SZS. XI, 5, 8-10). ° The first chapter of the Ustavaiti Gatha (see § 2, note 4), so called from its first word usta. 7 See § 7. CHAPTER XIII, 23-29. 363 28. The twenty stanzas of Tad-thw4-peresa (Yas. XLIII) are the twenty judgments (dadist4n) between the beneficent spirit and the evil spirit; and for this ~eason they should every time utter Tadthw4-peres4 again’, because they should utter the original judgment again, and the twentieth time the evil spirit becomes confounded. 29. The eleven stanzas of Aa-fravakhshy4 (Yas. XLIV) are made up from the six chieftainships * and the five accomplishments (farhang) owing to religion ; one is thus, not to do unto others all that which is not well for one’s self ; the second is to understand fully what is well-done and not well-done; the third is to turn from the vile and their conversation (andarag-giftand); the fourth is to confess one’s failings to the high-priests, and let them bring the whip; the fifth is not to neglect the season-festivals at their proper hour (dén hAsar), zov the other things which go to the bridge‘; and the six chieftainships are not his property who has not these 1 That is, the first line (tad thw4 peres& eres mdi vaoka Ahur4! ‘that 1 shall ask thee, tell :# me right, O Ahural’) is repeated at the beginning ‘of :each:of the first nineteen stanzas, and the first stanza being recited twice (as in all chapters of the Gathas) these words are recited twenty times before the last stanza is reached. The phrases ‘and for this reason’ and ‘because they should utter the original judgment again’ are omitted in M6.
3The phrases ‘and for this reason’ and ‘because they should utter the original judgment again’ are omitted in M6. * These cannot be the same ‘chieftainships’ (radih) as those mentioned in § 11, of which there are only five; but perhaps they are the spiritual chieftainships, or primacies, of the six other regions of the earth (see Bund. XXIX, 1). * Assuming that afsan stands for ats4n. ‘ The Xinvad bridge, or route of the soul to the other world (see Chap. XII, 31). Part of these fourth and fifth clauses is omitted in K20 by mistake. 364 SHAYAST LA-SHAYAST. five accomplishments, and he is not fit even for teaching. 30. The nineteen stanzas of Kim-nem6i-zim (Yas. XLV) are for this reason, that every one may so persevere in his own duty (khvésakAnth)?, that while those are our nineteen propitiations (ats6frid)?, which it says in the Sakédam asé® should be my own, the strength and power of the angels shall become more considerable, and the destroyer more perishable. 31. The Ustavaiti Gatha is a Gatha (g4s) of four chapters *, and each stanza of five lines (g4s), except Haééad-aspa-vakhshyé (Yas. XLV, 15)5 32. The two repetitions of Ustéa-ahmai (Yas. XLII, 1)® are, one as a retention and embrace of Atharmazd, and one as a destruction of the fiends ; azd Usta-Ahuremmazdam (Visp. X XI, 1-5)? zw like manner. 33. Spewté-mainy (Yas. XLVI) Aas six stanzas, Yézi-ad4is (Yas. XLVII) twelve stanzas, Ad-mayava (Yas. XLVIII) twelve stanzas, axd Kad-méiurva (Yas. XLIX) eleven stanzas. 34. The Spestamainy GAatha is a G&tha of four chapters *, and 1 Or, it may be, ‘through his own intellect (khvésak hfsh),’ or merely another mode of writing khvésk4rth, ‘ industry.’ ® Considering each of the stanzas as an offering to, or propitiation of, (Av. usefriti) the angels. * See Chap. X, 25. ‘ Those detailed in §§ 27-30. 5 Which stanza has only four lines. Pahl. g4s means both the whole hymn and also each line of the hymn. * The first stanza of the Ustavaiti GAtha, which is recited twice, both in its proper place and at the end of each chapter of that GAtha (see § 12, note). 7 Visp. XXI follows Yas. XLV in the full Parsi ritual, and is recited twice. * Those detailed in § 33. CHAPTER XIII, 30-40. 365 each stanza of four lines; it is made up from the five chieftainships and four classes'. 35. The two repetitions of Spewté-mainyd (Yas. XLVI, 1)? are, one for the laudation of the beneficent spirit (spendamat), and one for that of the earth *. 36. One Speztem-Ahurem-mazdim (Visp. X XII, 1-11) * is the laudation of the creatures of the beneficent spirit, and one is the destruction of the creatures of the evil spirit. 37. The twenty-two stanzas of the Vohd-khshathra Gatha (Yas. L) are those twenty-two judgments which are lodging within judges, as written above °. 38. The two repetitions of Vohd-khshathrem (Yas. L, 1)* are, one the laudation of living (zindakth), | and one of the supreme Zaratdst.
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 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 thus :—‘ The first comfort of the earth is from the land on which a righteous man walks forth; the second is when they shall make the dwelling of the good and fires upon it; the third is when they sow corn upon it, and shall take heed of dead matter ; the fourth is when all beasts of éurden are born upon it; the fifth is when every beast of durden is on it?; and its first discomfort is from the Arezdir ridge? and the gate of hell; the second is when they dig? it up for a dead Jody; the third is when one constructs a depository for the dead (khazan)* upon it; the fourth is from the holes of its noxious creatures ; the fifth is when they shall forsake a man in affliction (vardakth) upon it, who is righteous.’ 20. The five stanzas of Ith4 (Yas. XX X}X) are just as those which go before. 21. The four stanzas of Aht-ad-paiti (Yas. XL) are about the benefit (arg-hémandth) which is on account of water, earth, plants, and animals. 22. The six stanzas of Stité-garé (Yas. XLI, 1-17), the two repetitions of Humatanim (Yas. XX XV, 4-6), and the three repetitions of Hukhshathrétem4i (Yas. XX XV, 13-15) are on account of the existence of the sons of Zaratist 5. * The verb is probably omitted by mistake, and we ought to read ‘ voids urine upon it,’ in accordance with Vend. III, 20. 2 See Bund. XII, 8. ® Reading kaléndend (Pers. kalandand), as Vend. III, 27 refers to burial of the dead, and the same idea might be obtained, more fancifully, by reading kilfnénd, ‘ they turn to clay’ (compare Pers. gil, ‘clay’); but the most obvious reading is karfnénd, ‘they cut,’ and as the sentence stands it would imply that ‘they cut up its dead.’ * See Chap. II, 6. 5 The three apostles expected in the future (see § 5 and Bund. XXXII, 8). It is doubtful whether these three passages in the 362 SHAYAST LA-SHAYAST. 23. The two repetitions of Ashahy4-dad-sairi 1 (Yas. XXXV, 22, 23) are for the laudation of righteousness and the destruction of the fiend. 24. The two repetitions of Yénhé-hatém? are for the laudation of Adharmazd and the archangels, and the destruction of the evil spirit and the miscreations (vishOdakan). 25. The two repetitions of * Thwéistaotaraséa (Yas. XLI, 12-14) are for the laudation of ceremonial worship (yazisnd) and the sacred feast (m4zd). 26. The two repetitions of Atareméa (Visp. XIX, 1-8) ‘ are for the laudation of the Frébak fire and the fire Vazist ©. 27. Of the sixteen stanzas of the Ustavaiti chapter (Yas. XLII) ® it is related just as about the vaétumaithi chapter ?.
226. The two repetitions of Atareméa (Visp. XIX, 1-8) ‘ are for the laudation of the Frébak fire and the fire Vazist ©. 27. Of the sixteen stanzas of the Ustavaiti chapter (Yas. XLII) ® it is related just as about the vaétumaithi chapter ?. Yasna are here intended all to refer to the same subject, but no ‘other subject is mentioned for the two former. Having completed the enumeration of the sections of the Yasna of seven chapters, the writer is now proceeding to notice those passages which are ‘recited more than once in the performance of the ritual. 1 M6 has gairf, ‘in a song,’ with the obsolete g, which is very like s, and is also used in the word garé in § 22; this is a variant well worth consideration by translators of the Avesta. Kzo has only Ashahyé. * This formula (see B. Yt. II, 64) is recited after every chapter of the Gathas, but does not appear to be anywhere recited twice ; so the words 2 dAnar, ‘two repetitions,’ may perhaps be inserted here in the wrong place, as they are wanting in § 25. * These words are omitted in the Pahlavi text, evidently through mistake. * Visp. XIX, XX follow Yas. XLI in the full Parsi ritual, and the first of them is recited twice. 5 The Frébak is the oldest sacred fire on earth, and the VAzist is the lightning (see Bund. XVII, 1, 5, SZS. XI, 5, 8-10). ° The first chapter of the Ustavaiti Gatha (see § 2, note 4), so called from its first word usta. 7 See § 7. CHAPTER XIII, 23-29. 363 28. The twenty stanzas of Tad-thw4-peresa (Yas. XLIII) are the twenty judgments (dadist4n) between the beneficent spirit and the evil spirit; and for this ~eason they should every time utter Tadthw4-peres4 again’, because they should utter the original judgment again, and the twentieth time the evil spirit becomes confounded. 29. The eleven stanzas of Aa-fravakhshy4 (Yas. XLIV) are made up from the six chieftainships * and the five accomplishments (farhang) owing to religion ; one is thus, not to do unto others all that which is not well for one’s self ; the second is to understand fully what is well-done and not well-done; the third is to turn from the vile and their conversation (andarag-giftand); the fourth is to confess one’s failings to the high-priests, and let them bring the whip; the fifth is not to neglect the season-festivals at their proper hour (dén hAsar), zov the other things which go to the bridge‘; and the six chieftainships are not his property who has not these 1 That is, the first line (tad thw4 peres& eres mdi vaoka Ahur4! ‘that 1 shall ask thee, tell :# me right, O Ahural’) is repeated at the beginning ‘of :each:of the first nineteen stanzas, and the first stanza being recited twice (as in all chapters of the Gathas) these words are recited twenty times before the last stanza is reached. The phrases ‘and for this reason’ and ‘because they should utter the original judgment again’ are omitted in M6.
3The phrases ‘and for this reason’ and ‘because they should utter the original judgment again’ are omitted in M6. * These cannot be the same ‘chieftainships’ (radih) as those mentioned in § 11, of which there are only five; but perhaps they are the spiritual chieftainships, or primacies, of the six other regions of the earth (see Bund. XXIX, 1). * Assuming that afsan stands for ats4n. ‘ The Xinvad bridge, or route of the soul to the other world (see Chap. XII, 31). Part of these fourth and fifth clauses is omitted in K20 by mistake. 364 SHAYAST LA-SHAYAST. five accomplishments, and he is not fit even for teaching. 30. The nineteen stanzas of Kim-nem6i-zim (Yas. XLV) are for this reason, that every one may so persevere in his own duty (khvésakAnth)?, that while those are our nineteen propitiations (ats6frid)?, which it says in the Sakédam asé® should be my own, the strength and power of the angels shall become more considerable, and the destroyer more perishable. 31. The Ustavaiti Gatha is a Gatha (g4s) of four chapters *, and each stanza of five lines (g4s), except Haééad-aspa-vakhshyé (Yas. XLV, 15)5 32. The two repetitions of Ustéa-ahmai (Yas. XLII, 1)® are, one as a retention and embrace of Atharmazd, and one as a destruction of the fiends ; azd Usta-Ahuremmazdam (Visp. X XI, 1-5)? zw like manner. 33. Spewté-mainy (Yas. XLVI) Aas six stanzas, Yézi-ad4is (Yas. XLVII) twelve stanzas, Ad-mayava (Yas. XLVIII) twelve stanzas, axd Kad-méiurva (Yas. XLIX) eleven stanzas. 34. The Spestamainy GAatha is a G&tha of four chapters *, and 1 Or, it may be, ‘through his own intellect (khvésak hfsh),’ or merely another mode of writing khvésk4rth, ‘ industry.’ ® Considering each of the stanzas as an offering to, or propitiation of, (Av. usefriti) the angels. * See Chap. X, 25. ‘ Those detailed in §§ 27-30. 5 Which stanza has only four lines. Pahl. g4s means both the whole hymn and also each line of the hymn. * The first stanza of the Ustavaiti GAtha, which is recited twice, both in its proper place and at the end of each chapter of that GAtha (see § 12, note). 7 Visp. XXI follows Yas. XLV in the full Parsi ritual, and is recited twice. * Those detailed in § 33. CHAPTER XIII, 30-40. 365 each stanza of four lines; it is made up from the five chieftainships and four classes'. 35. The two repetitions of Spewté-mainyd (Yas. XLVI, 1)? are, one for the laudation of the beneficent spirit (spendamat), and one for that of the earth *. 36. One Speztem-Ahurem-mazdim (Visp. X XII, 1-11) * is the laudation of the creatures of the beneficent spirit, and one is the destruction of the creatures of the evil spirit. 37. The twenty-two stanzas of the Vohd-khshathra Gatha (Yas. L) are those twenty-two judgments which are lodging within judges, as written above °. 38. The two repetitions of Vohd-khshathrem (Yas. L, 1)* are, one the laudation of living (zindakth), | and one of the supreme Zaratdst.
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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