Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
137. 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. 39. One Vohd-khshathrem yazamaidé (Visp. XXIII, 1-9)? is for the laudation of Shatvairé §, and one of metal. 40. The two repetitions of Avi- 1 See §§ 9, 11. * The first stanza of the Spe#t&-mainyf Gatha, which is recited twice, both in its proper place and at the end of each chapter of that Gatha (see § 12, note). 5 It seems probable that the Pahlavi writer has here confounded Spendamat, ‘the beneficent spirit,’ with the archangel Spendarmad who has special charge of the earth; their names being even more alike in Pahlavi than in English, though corrupted from the distinct Avesta forms spemta mainyu and spenta Armaiti, respectively. * Visp. XXII follows Yas. XLIX in the full Parsi ritual, and is recited twice. 5 See § 6. * The first stanza of the Voh(i-khshathra GAtha, which is recited twice, both at the beginning and end of the chapter (see § 12, note). 7 Visp. XXIII, 1-9 follows Yas. L in the full Parsi ritual, and is recited twice. ® The archangel who has special charge of metal (see § 14, Chap. XV, 5, 14-19, and Bund. I, 26, XXX, 19); the name is here written Shatrivar. 366 SHAYAST LA-SHAYAST. apim (Visp. XXIV, 1-12)! are, one for the laudation of waters, and one of plants. 41. The nine stanzas of the Vahist6isti (Yas. LIT) are on account of those nine things which are? .. . the supreme Zaratdstship lodging in the supreme Zaratists, the source of fountains, the bridge over waters, and even the navigable river, the righteous man, and the righteous woman. 42. And 7¢ 7s a GAtha of one chapter, azd each stanza of four lines, except Ith4-t-haithy4-nar6 (Yas. LII, 6)°, for there is always one lord and sovereign in the world. 43. And those four lines.are for this ~eason, because z¢ is declared: Aathrus hamayau khshap6é dahmay4d paré 4fritéid*‘, ‘four times every night is the “blessing of the holy” (Yas. LIX),’ and three ¢zmes Srésh°, twice Bdsh4sp*, and once Aéshm? will come 1 After the two recitations of Visp. XXIII, 1-9 there follow Vend. XV, XVI, and Visp. XXIII, 10, and then Visp. XXIV, 1-12 is recited twice, in the full Parsi ritual, followed by Visp. XXV. * Some words are evidently lost; here ; M6 has m followed by a blank space, and K2o has madam, ‘on.’ It is not quite certain whether the things mentioned are to be reckoned as four, five, or six; but assuming they are five, it is possible that the four _ things missing in the text are the four remaining chieftainships (see § 11), the rulerships of the house, village, tribe, and province lodged in the rulers of the same, respectively. 8 Which stanza has five lines, and is, therefore, here considered symbolical of the ruling monarch, or pontiff.
28 Which stanza has five lines, and is, therefore, here considered symbolical of the ruling monarch, or pontiff. ‘ This Avesta passage does not appear to be extant elsewhere, and its Pahlavi translation, given in the text, is not quite correct ; it would be better thus: ‘through the “blessing of the holy” four times every night;’ dahma 4friti (Pahl. dahm4n 4frfné, ‘blessing of the holy’) is the technical name of Yas. LIX. 5 See Bund. XIX, 33, XXX, 29. This angel, invoked by the ‘blessing’ (Yas. LIX, 8), comes to defend mankind against the wiles of Bash4sp and Aéshm. * The demoness of sloth (see Bund. XXVIII, 26). 7 The demon of wrath (see Bund. XXVIII, 15-17, 20). CHAPTER XIII, 41-49. 367 to the material world. 44. And the five mes of that one stanza (Yas. LII, 6) are for this reason, because the assistants of the supreme Zaratist are five, the house -ruler, the village-ruler, the tribe-ruler, the province-ruler, and she even who is his own wife (narik)'. 45. The two repetitions of Vahista-istis (Yas. LII, 1)? are, one for the laudation of sovereigns, and one for the laudation of peace (padm4n). 46. The two repetitions of Vahistem-Ahuremmazdaim (Visp. XXVI)* are, one for the laudation of Adharmazd and the archangels, and one for the destruction of the fiends. 47. The four repetitions of the Airyamana (Yas. LIII)‘ are for the existence of more submission (atrmAnth) in the house, village, tribe, and province. 48. The four repetitions of Avaa-mizdem (Visp. X XVII) are for the healing of those who dwell in the house, village, tribe, and province. 49. The section (kardak6) whose beginning is Tad-sdidhis (Yas. LVII, 1-9) ® is, for the completion 1 Though bound to be strictly obedient to her husband or guardian, a Mazdayasnian woman occupied a more honourable position in’ the community than was sanctioned by any other oriental religion. 2 The first stanza of the Vahistéisti GAtha, which is recited twice, both at the beginning and end of the chapter (see § 12, note). . 5 Visp. XXVI follows Yas. LII in the full Parsi ritual, and is recited twice, followed by Vend. XIX, XX. * So called from its first words 4 airyem4; it is recited four times after Vend. XX, and shortly afterwards Visp. XXVII is also recited four times, as mentioned in § 48. 5 M6 has ‘ of the soul,’ which is, no doubt, a blunder due to the illegibility of the MS. from which it was copied. * This is the FshQsh6-mathra (‘a spell or prayer for prosperity ’) 368 SHAYAST LA-SHAYAST. of the GAathas, taught as fertacning to the Gathas (gas4ntk 24st).
35 M6 has ‘ of the soul,’ which is, no doubt, a blunder due to the illegibility of the MS. from which it was copied. * This is the FshQsh6-mathra (‘a spell or prayer for prosperity ’) 368 SHAYAST LA-SHAYAST. of the GAathas, taught as fertacning to the Gathas (gas4ntk 24st). 50. The beginning of the Gathas is Ahy4-y4s4 (Yas. XXVIII, 1), and their end is drigavé vahyé (Yas. LII, 9, end); and ¢heve are 278 stanzas, 1016 lines, 5567 words (v4éak), 9999 mArtk, and 16,554 khdrdak}. 51. For the lines and stanzas of the Gathas were collected by us, and were :—one hundred stanzas of the Ahunavaiti Gatha (Yas. XXVIII- XX XIV), of which each stanza is three lines; forty stanzas of the Yasna of seven chapters (Yas. XX XV- of Visp. I, 28, II, 30, Yas. LVI, ix, 6, LVIII, 13. Whether the remainder of Yas. LVII is to be considered as pertaining to the GAthas is uncertain ; it is recited in seven sections by the assistant priest, each section from a different position ; these seven positions being the stations of the seven assistant priests who are supposed to be present spiritually, and to be arranged three on each side, and one at the south end, of the ceremonial area, while the chief officiating priest occupies the north end (see Haug’s Essays, P- 332). 1 The numbers of the stanzas and lines are correct, as may be seen from the details given in § 51. Regarding the words there is the uncertainty as to what constitutes a compound word, but, taking each compound in Westergaard’s edition of the texts as a single word, the total number of words in the ror6 lines is about 6147; and this could be reduced to 5567 only by omitting the Yasna of seven chapters, and somewhat relaxing the rule as to compound words. The meaning of the last two terms, m4rfk and khfirdak, is doubtful, but they are certainly not syllables and letters, as the number of syllables exceeds 13,000. In other places (see Bund. I, 21) m4rfk usually means ‘a word,’ but that meaning is expressed by the term v4éak here. If the number 9999 be correct, marfk must signify some particular class of syllable which would include about three-fourths of the whole number of syllables. It may be noted, however, that Zad-sparam, in the particulars he gives about the Gathas (see SZS. XI, ro, note 6), states the number of m4rfk at 6666. The khfrdak or ‘small’ things are probably the consonants. ° CHAPTER XIII, 50—XIV, I. 369 XLI, 17), of which each stanza is three lines; sixtysix stanzas of the Ustavaiti Gatha (Yas. XLII- XLV), of which each stanza is five lines, except Haééad-aspa (Yas. XLV, 15), for that one is four lines; forty-one stanzas of the Spet4-mainyd Gatha (Yas. XLVI-XLIX), of which each stanza is four lines; twenty-two stanzas of the Vohd-khshathra (Yas. L), of which each stanza is three! lines; and nine stanzas of the Vahistéisti (Yas. LII), of which each stanza is four lines, except Itha-t (Yas. LII, 6), for that one is a stanza of five;—the amount of the foregoing ? is 278 stanzas *. -
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.
137. 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. 39. One Vohd-khshathrem yazamaidé (Visp. XXIII, 1-9)? is for the laudation of Shatvairé §, and one of metal. 40. The two repetitions of Avi- 1 See §§ 9, 11. * The first stanza of the Spe#t&-mainyf Gatha, which is recited twice, both in its proper place and at the end of each chapter of that Gatha (see § 12, note). 5 It seems probable that the Pahlavi writer has here confounded Spendamat, ‘the beneficent spirit,’ with the archangel Spendarmad who has special charge of the earth; their names being even more alike in Pahlavi than in English, though corrupted from the distinct Avesta forms spemta mainyu and spenta Armaiti, respectively. * Visp. XXII follows Yas. XLIX in the full Parsi ritual, and is recited twice. 5 See § 6. * The first stanza of the Voh(i-khshathra GAtha, which is recited twice, both at the beginning and end of the chapter (see § 12, note). 7 Visp. XXIII, 1-9 follows Yas. L in the full Parsi ritual, and is recited twice. ® The archangel who has special charge of metal (see § 14, Chap. XV, 5, 14-19, and Bund. I, 26, XXX, 19); the name is here written Shatrivar. 366 SHAYAST LA-SHAYAST. apim (Visp. XXIV, 1-12)! are, one for the laudation of waters, and one of plants. 41. The nine stanzas of the Vahist6isti (Yas. LIT) are on account of those nine things which are? .. . the supreme Zaratdstship lodging in the supreme Zaratists, the source of fountains, the bridge over waters, and even the navigable river, the righteous man, and the righteous woman. 42. And 7¢ 7s a GAtha of one chapter, azd each stanza of four lines, except Ith4-t-haithy4-nar6 (Yas. LII, 6)°, for there is always one lord and sovereign in the world. 43. And those four lines.are for this ~eason, because z¢ is declared: Aathrus hamayau khshap6é dahmay4d paré 4fritéid*‘, ‘four times every night is the “blessing of the holy” (Yas. LIX),’ and three ¢zmes Srésh°, twice Bdsh4sp*, and once Aéshm? will come 1 After the two recitations of Visp. XXIII, 1-9 there follow Vend. XV, XVI, and Visp. XXIII, 10, and then Visp. XXIV, 1-12 is recited twice, in the full Parsi ritual, followed by Visp. XXV. * Some words are evidently lost; here ; M6 has m followed by a blank space, and K2o has madam, ‘on.’ It is not quite certain whether the things mentioned are to be reckoned as four, five, or six; but assuming they are five, it is possible that the four _ things missing in the text are the four remaining chieftainships (see § 11), the rulerships of the house, village, tribe, and province lodged in the rulers of the same, respectively. 8 Which stanza has five lines, and is, therefore, here considered symbolical of the ruling monarch, or pontiff.
28 Which stanza has five lines, and is, therefore, here considered symbolical of the ruling monarch, or pontiff. ‘ This Avesta passage does not appear to be extant elsewhere, and its Pahlavi translation, given in the text, is not quite correct ; it would be better thus: ‘through the “blessing of the holy” four times every night;’ dahma 4friti (Pahl. dahm4n 4frfné, ‘blessing of the holy’) is the technical name of Yas. LIX. 5 See Bund. XIX, 33, XXX, 29. This angel, invoked by the ‘blessing’ (Yas. LIX, 8), comes to defend mankind against the wiles of Bash4sp and Aéshm. * The demoness of sloth (see Bund. XXVIII, 26). 7 The demon of wrath (see Bund. XXVIII, 15-17, 20). CHAPTER XIII, 41-49. 367 to the material world. 44. And the five mes of that one stanza (Yas. LII, 6) are for this reason, because the assistants of the supreme Zaratist are five, the house -ruler, the village-ruler, the tribe-ruler, the province-ruler, and she even who is his own wife (narik)'. 45. The two repetitions of Vahista-istis (Yas. LII, 1)? are, one for the laudation of sovereigns, and one for the laudation of peace (padm4n). 46. The two repetitions of Vahistem-Ahuremmazdaim (Visp. XXVI)* are, one for the laudation of Adharmazd and the archangels, and one for the destruction of the fiends. 47. The four repetitions of the Airyamana (Yas. LIII)‘ are for the existence of more submission (atrmAnth) in the house, village, tribe, and province. 48. The four repetitions of Avaa-mizdem (Visp. X XVII) are for the healing of those who dwell in the house, village, tribe, and province. 49. The section (kardak6) whose beginning is Tad-sdidhis (Yas. LVII, 1-9) ® is, for the completion 1 Though bound to be strictly obedient to her husband or guardian, a Mazdayasnian woman occupied a more honourable position in’ the community than was sanctioned by any other oriental religion. 2 The first stanza of the Vahistéisti GAtha, which is recited twice, both at the beginning and end of the chapter (see § 12, note). . 5 Visp. XXVI follows Yas. LII in the full Parsi ritual, and is recited twice, followed by Vend. XIX, XX. * So called from its first words 4 airyem4; it is recited four times after Vend. XX, and shortly afterwards Visp. XXVII is also recited four times, as mentioned in § 48. 5 M6 has ‘ of the soul,’ which is, no doubt, a blunder due to the illegibility of the MS. from which it was copied. * This is the FshQsh6-mathra (‘a spell or prayer for prosperity ’) 368 SHAYAST LA-SHAYAST. of the GAathas, taught as fertacning to the Gathas (gas4ntk 24st).
35 M6 has ‘ of the soul,’ which is, no doubt, a blunder due to the illegibility of the MS. from which it was copied. * This is the FshQsh6-mathra (‘a spell or prayer for prosperity ’) 368 SHAYAST LA-SHAYAST. of the GAathas, taught as fertacning to the Gathas (gas4ntk 24st). 50. The beginning of the Gathas is Ahy4-y4s4 (Yas. XXVIII, 1), and their end is drigavé vahyé (Yas. LII, 9, end); and ¢heve are 278 stanzas, 1016 lines, 5567 words (v4éak), 9999 mArtk, and 16,554 khdrdak}. 51. For the lines and stanzas of the Gathas were collected by us, and were :—one hundred stanzas of the Ahunavaiti Gatha (Yas. XXVIII- XX XIV), of which each stanza is three lines; forty stanzas of the Yasna of seven chapters (Yas. XX XV- of Visp. I, 28, II, 30, Yas. LVI, ix, 6, LVIII, 13. Whether the remainder of Yas. LVII is to be considered as pertaining to the GAthas is uncertain ; it is recited in seven sections by the assistant priest, each section from a different position ; these seven positions being the stations of the seven assistant priests who are supposed to be present spiritually, and to be arranged three on each side, and one at the south end, of the ceremonial area, while the chief officiating priest occupies the north end (see Haug’s Essays, P- 332). 1 The numbers of the stanzas and lines are correct, as may be seen from the details given in § 51. Regarding the words there is the uncertainty as to what constitutes a compound word, but, taking each compound in Westergaard’s edition of the texts as a single word, the total number of words in the ror6 lines is about 6147; and this could be reduced to 5567 only by omitting the Yasna of seven chapters, and somewhat relaxing the rule as to compound words. The meaning of the last two terms, m4rfk and khfirdak, is doubtful, but they are certainly not syllables and letters, as the number of syllables exceeds 13,000. In other places (see Bund. I, 21) m4rfk usually means ‘a word,’ but that meaning is expressed by the term v4éak here. If the number 9999 be correct, marfk must signify some particular class of syllable which would include about three-fourths of the whole number of syllables. It may be noted, however, that Zad-sparam, in the particulars he gives about the Gathas (see SZS. XI, ro, note 6), states the number of m4rfk at 6666. The khfrdak or ‘small’ things are probably the consonants. ° CHAPTER XIII, 50—XIV, I. 369 XLI, 17), of which each stanza is three lines; sixtysix stanzas of the Ustavaiti Gatha (Yas. XLII- XLV), of which each stanza is five lines, except Haééad-aspa (Yas. XLV, 15), for that one is four lines; forty-one stanzas of the Spet4-mainyd Gatha (Yas. XLVI-XLIX), of which each stanza is four lines; twenty-two stanzas of the Vohd-khshathra (Yas. L), of which each stanza is three! lines; and nine stanzas of the Vahistéisti (Yas. LII), of which each stanza is four lines, except Itha-t (Yas. LII, 6), for that one is a stanza of five;—the amount of the foregoing ? is 278 stanzas *. -
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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