Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1L), 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 *. - CuapTer XIV 4, o. May it be in the name of God (yazd4n) and the good creation! 1. When they consecrate*a sacred cake (dr6n6), and it becomes demon worship*, what and how many ¢Azmgs are not proper? 1 All MSS. have ‘four,’ and then add the exception about Itha-f to the account of this G4tha, instead of mentioning it in the details of the Vahistéisti; which blunder is here corrected. ® Reading kadmon yehevinisné, but the latter word, with part of the ciphers which follow, is torn away in K2o0, and in M6 it is written so as to resemble the Avesta letters gnn gnn, which are unintelligible, though something like Pahl. yehevinisnd; there can, however, be little doubt as to the general meaning of the phrase. 5 The number of lines is easily computed from the same details, as follows :— 300 + 120 + 329 + 164 + 66 + 37 =1016 lines, as stated in § 50, and as they still exist in the Gatha texts. * This chapter is also found in Lr15, fols. 1-4, and a P&zand version of §§ 1-3 exists in L22, fols.126, 127, and Ly, fols. 78, 79. 5 That is, it becomes desecrated through some fault in the cere- [5] Bb 370 sHAYAST LA-SHAYAST. 2. The decision is this: —Whoever knowingly consecrates a sacred cake with unpurified sacred twigs (baresém-i ap4diy4z)’, or with a twigbundle the number of whose twigs (t4k) is éoo many or 4oo few, or of another plant not proper for sacred twigs; or holds the end of the twig-bundle to the north? azd utters the Avesta attentively; or whoever consecrates with efficacy unawares, z/ is not to be considered as uttered by him. 3. Nor by him who advertently or inadvertently takes a taste (44shntk), not from the sacred cake with the butter (gads-d4é)*, du¢ from the frasast; or takes the prayer (vag) zxwardly regarding that cake (dr6éné) before the officiating priest (z6t) takes a taste from the same cake; or shall utter the length of a stanza tm excess, and does not again make a beginning of the consecration of the sacred cake; or takes up the mony, for any ceremony, which is too imperfect for acceptance by the celestial beings, is supposed to be appropriated by the demons, as performed for their benefit (see Chap. IX, 5). Demon worship is a term also applied to many other evil actions which are supposed to give the demons special power over the perpetrator of them. ? See Chap. III, 32, note. * The supposed direction of the demons (see Chaps. X, 7, XII, 18). When praying, a Parsi must face either the sun, or a fire or lamp ; and when the direction of the sun is doubtful, or when it is nearly overhead, he must face to the south, even when he is in so low a latitude that the sun may be somewhat to the north of him.
2X, 7, XII, 18). When praying, a Parsi must face either the sun, or a fire or lamp ; and when the direction of the sun is doubtful, or when it is nearly overhead, he must face to the south, even when he is in so low a latitude that the sun may be somewhat to the north of him. * Which usually takes the place of the meat-offering mentioned in Chap. XI, 4-6, and is placed upon one of the cakes on the left side of the table during consecration, while the frasasts are the cakes on the right-hand side of the table (see Chap. III, 32, note). * That is, prepares for eating by muttering the portion of the grace which is to be recited in a low murmur before eating (see Chap. III, 6, note). This clause is omitted in K2o. CHAPTER XIV, 2-6. 371 dedication formula (shnimand5)* 400 soon or foo late; or does not utter the Avesta for the fire when he sees the fire. 4. This is how it is when the period of ¢he day (g4s)? is retained, and how it should be when one may relinquish 2z¢; that is, when even one of the stars created by Afharmazd is apparent, z¢ is retained, azd when not z is relinquished. 5. It is Vand-Aftharmazd? who said that when, besides Tistar, Vanand, or Satavés‘, one of the zodiacal stars (akhtartk) is apparent, z¢ is retained, and when not ¢¢ is relinquished. 6. Zhere have been some who said that when, besides one of those three, three zodiacal s¢ars are apparent, ¢¢ is retained, and when not 2¢ is relinquished$, 1 See Chaps. III, 35, VII, 8. * See Bund. XXV, 9. The text appears to refer to the transition from the Ushahina to the HAvani G&h at daybreak ; and as certain portions of the prayers are varied according to the period of the day, it is very necessary to know precisely when each period commences, so as to avoid vitiating the whole ceremonial by the use of a wrong prayer. * See Chap. I, 4, note. * Three of the leading stars, probably Sirius, Fomalhaut, and Antares (see Bund. II, 7). 5 This chapter is followed (in both the old MSS. M6 and K20) by the Pahlavi text of the Patft-i Khfid, or renunciation of one’s own sin, a translation of which will be found in Bleeck’s English version of the Avesta, London, 1864, III, pp. 159-162, derived from Spiegel’s German translation of the Pazand text. This translation is fairly correct on the whole, although some passages might be improved, thus (p. 162), instead of ‘all sins which may attack the character of man [or] have attacked my character, if I, on account of much death, have not recognised the death,’ &c., we should read ‘of all sins which may become the lot of men, and have become my lot, on account of whose excessive number I do not know the number,’ &c. Bb2 372 SHAYAST LA-SHAYAST. Part Il].— Appendix’. CHAPTER XV 2,
3Bb2 372 SHAYAST LA-SHAYAST. Part Il].— Appendix’. CHAPTER XV 2, 1. /¢ is revealed by a passage of the Avesta that Zaratist, seated before Adharmazd, always wanted information (v4é) from him; and he spoke to Afharmazd thus: ‘Thy head, hands, feet, hair, face, and tongue are in my eyes just like those even which are my own, and you have the clothing men have; give me a hand, so that I may grasp thy hand.’ 2. Adharmazd said thus: ‘I am an intangible spirit; z¢ is not possible to grasp my hand.’ 3. Zarathst spoke thus: ‘ Thou art intangible, and Vohdman, Ardavahist, Shatvatr6%, Spendarmad, Horvadad, and Amerédad are intangible, and when I depart from thy presence, and do not see thee zor even them—since of the person whom‘ I see and worship ¢here is something—skou/d thou and the seven archangels be worshipped by me, or not 5?’ 1 This Appendix consists of a number of fragments found in the old MS. M6, and of somewhat the same character as the Sh4yast la-shd4yast, but they have no claim to be considered as a portion of that work. Excepting Chaps. XVIII, XIX, XXI, they are not found in the other old MS. K2o, and beyond the fact that they must be more than five centuries old their age is quite uncertain, though some of them are probably older than others. ? This chapter follows the Patft-i Khfid in M6, and is also found in Lrg, fols. 16-28; for a P4zand version of it, see L2a, fols. 113-122, and Ly, fols. 70-76. * Written Shatrétvar throughout this chapter; these six (see Bund. I, 26) with Adharmazd himself, are the seven archangels. * Reading mfin, ‘whom,’ instead of amat, ‘when’ (see Bund. I, 7, note). ® Zaratst is Coubtful whether he ought to worship beings of CHAPTER XV, I-7. 373 4. Adharmazd said thus: ‘ They should be; I tell thee, O Zaratist the Spttam4n! that each individual of us has produced his own one creation (d4yak) for the world, by means of which they may set going in its body, in the world, that activity which they would exercise in the spiritual existence. 5. /# the world that which is mine, who am Afharmazd, is the righteous man, of Vohfiman are the cattle, of Ardavahist is the fire, of Shatvatré is the metal, of Spendarmad are the earth and virtuous woman, of Horvadad is the water, azd of Amerédad is the vegetation. 6. Whoever has learned’ the care of all these seven, acts and pleases well, his soul never comes into the possession of Aharman and the demons; when he 4as exercised his care of them, he has exercised his care of the seven archangels, and ought to teach all mankind in the world. 7. ‘Whoever wishes to propitiate Adharmazd in the world, wishes to promote the things of Adharmazd; axd whoever he be, with whom Atharmazd ever is in every place (g4s)?, it is necessary ¢hat he should ® propitiate the righteous man, in whatever
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.
1L), 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 *. - CuapTer XIV 4, o. May it be in the name of God (yazd4n) and the good creation! 1. When they consecrate*a sacred cake (dr6n6), and it becomes demon worship*, what and how many ¢Azmgs are not proper? 1 All MSS. have ‘four,’ and then add the exception about Itha-f to the account of this G4tha, instead of mentioning it in the details of the Vahistéisti; which blunder is here corrected. ® Reading kadmon yehevinisné, but the latter word, with part of the ciphers which follow, is torn away in K2o0, and in M6 it is written so as to resemble the Avesta letters gnn gnn, which are unintelligible, though something like Pahl. yehevinisnd; there can, however, be little doubt as to the general meaning of the phrase. 5 The number of lines is easily computed from the same details, as follows :— 300 + 120 + 329 + 164 + 66 + 37 =1016 lines, as stated in § 50, and as they still exist in the Gatha texts. * This chapter is also found in Lr15, fols. 1-4, and a P&zand version of §§ 1-3 exists in L22, fols.126, 127, and Ly, fols. 78, 79. 5 That is, it becomes desecrated through some fault in the cere- [5] Bb 370 sHAYAST LA-SHAYAST. 2. The decision is this: —Whoever knowingly consecrates a sacred cake with unpurified sacred twigs (baresém-i ap4diy4z)’, or with a twigbundle the number of whose twigs (t4k) is éoo many or 4oo few, or of another plant not proper for sacred twigs; or holds the end of the twig-bundle to the north? azd utters the Avesta attentively; or whoever consecrates with efficacy unawares, z/ is not to be considered as uttered by him. 3. Nor by him who advertently or inadvertently takes a taste (44shntk), not from the sacred cake with the butter (gads-d4é)*, du¢ from the frasast; or takes the prayer (vag) zxwardly regarding that cake (dr6éné) before the officiating priest (z6t) takes a taste from the same cake; or shall utter the length of a stanza tm excess, and does not again make a beginning of the consecration of the sacred cake; or takes up the mony, for any ceremony, which is too imperfect for acceptance by the celestial beings, is supposed to be appropriated by the demons, as performed for their benefit (see Chap. IX, 5). Demon worship is a term also applied to many other evil actions which are supposed to give the demons special power over the perpetrator of them. ? See Chap. III, 32, note. * The supposed direction of the demons (see Chaps. X, 7, XII, 18). When praying, a Parsi must face either the sun, or a fire or lamp ; and when the direction of the sun is doubtful, or when it is nearly overhead, he must face to the south, even when he is in so low a latitude that the sun may be somewhat to the north of him.
2X, 7, XII, 18). When praying, a Parsi must face either the sun, or a fire or lamp ; and when the direction of the sun is doubtful, or when it is nearly overhead, he must face to the south, even when he is in so low a latitude that the sun may be somewhat to the north of him. * Which usually takes the place of the meat-offering mentioned in Chap. XI, 4-6, and is placed upon one of the cakes on the left side of the table during consecration, while the frasasts are the cakes on the right-hand side of the table (see Chap. III, 32, note). * That is, prepares for eating by muttering the portion of the grace which is to be recited in a low murmur before eating (see Chap. III, 6, note). This clause is omitted in K2o. CHAPTER XIV, 2-6. 371 dedication formula (shnimand5)* 400 soon or foo late; or does not utter the Avesta for the fire when he sees the fire. 4. This is how it is when the period of ¢he day (g4s)? is retained, and how it should be when one may relinquish 2z¢; that is, when even one of the stars created by Afharmazd is apparent, z¢ is retained, azd when not z is relinquished. 5. It is Vand-Aftharmazd? who said that when, besides Tistar, Vanand, or Satavés‘, one of the zodiacal stars (akhtartk) is apparent, z¢ is retained, and when not ¢¢ is relinquished. 6. Zhere have been some who said that when, besides one of those three, three zodiacal s¢ars are apparent, ¢¢ is retained, and when not 2¢ is relinquished$, 1 See Chaps. III, 35, VII, 8. * See Bund. XXV, 9. The text appears to refer to the transition from the Ushahina to the HAvani G&h at daybreak ; and as certain portions of the prayers are varied according to the period of the day, it is very necessary to know precisely when each period commences, so as to avoid vitiating the whole ceremonial by the use of a wrong prayer. * See Chap. I, 4, note. * Three of the leading stars, probably Sirius, Fomalhaut, and Antares (see Bund. II, 7). 5 This chapter is followed (in both the old MSS. M6 and K20) by the Pahlavi text of the Patft-i Khfid, or renunciation of one’s own sin, a translation of which will be found in Bleeck’s English version of the Avesta, London, 1864, III, pp. 159-162, derived from Spiegel’s German translation of the Pazand text. This translation is fairly correct on the whole, although some passages might be improved, thus (p. 162), instead of ‘all sins which may attack the character of man [or] have attacked my character, if I, on account of much death, have not recognised the death,’ &c., we should read ‘of all sins which may become the lot of men, and have become my lot, on account of whose excessive number I do not know the number,’ &c. Bb2 372 SHAYAST LA-SHAYAST. Part Il].— Appendix’. CHAPTER XV 2,
3Bb2 372 SHAYAST LA-SHAYAST. Part Il].— Appendix’. CHAPTER XV 2, 1. /¢ is revealed by a passage of the Avesta that Zaratist, seated before Adharmazd, always wanted information (v4é) from him; and he spoke to Afharmazd thus: ‘Thy head, hands, feet, hair, face, and tongue are in my eyes just like those even which are my own, and you have the clothing men have; give me a hand, so that I may grasp thy hand.’ 2. Adharmazd said thus: ‘I am an intangible spirit; z¢ is not possible to grasp my hand.’ 3. Zarathst spoke thus: ‘ Thou art intangible, and Vohdman, Ardavahist, Shatvatr6%, Spendarmad, Horvadad, and Amerédad are intangible, and when I depart from thy presence, and do not see thee zor even them—since of the person whom‘ I see and worship ¢here is something—skou/d thou and the seven archangels be worshipped by me, or not 5?’ 1 This Appendix consists of a number of fragments found in the old MS. M6, and of somewhat the same character as the Sh4yast la-shd4yast, but they have no claim to be considered as a portion of that work. Excepting Chaps. XVIII, XIX, XXI, they are not found in the other old MS. K2o, and beyond the fact that they must be more than five centuries old their age is quite uncertain, though some of them are probably older than others. ? This chapter follows the Patft-i Khfid in M6, and is also found in Lrg, fols. 16-28; for a P4zand version of it, see L2a, fols. 113-122, and Ly, fols. 70-76. * Written Shatrétvar throughout this chapter; these six (see Bund. I, 26) with Adharmazd himself, are the seven archangels. * Reading mfin, ‘whom,’ instead of amat, ‘when’ (see Bund. I, 7, note). ® Zaratst is Coubtful whether he ought to worship beings of CHAPTER XV, I-7. 373 4. Adharmazd said thus: ‘ They should be; I tell thee, O Zaratist the Spttam4n! that each individual of us has produced his own one creation (d4yak) for the world, by means of which they may set going in its body, in the world, that activity which they would exercise in the spiritual existence. 5. /# the world that which is mine, who am Afharmazd, is the righteous man, of Vohfiman are the cattle, of Ardavahist is the fire, of Shatvatré is the metal, of Spendarmad are the earth and virtuous woman, of Horvadad is the water, azd of Amerédad is the vegetation. 6. Whoever has learned’ the care of all these seven, acts and pleases well, his soul never comes into the possession of Aharman and the demons; when he 4as exercised his care of them, he has exercised his care of the seven archangels, and ought to teach all mankind in the world. 7. ‘Whoever wishes to propitiate Adharmazd in the world, wishes to promote the things of Adharmazd; axd whoever he be, with whom Atharmazd ever is in every place (g4s)?, it is necessary ¢hat he should ® propitiate the righteous man, in whatever
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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