Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 Spendarmad is a female archangel; perhaps, however, the earth is meant here, as it is said to be most pleased by the existence of fire-temples, dwellings of righteous people, cultivation, stables, and pastures (see Vend. III, 1-20). 378 SHAYAST LA-SHAYAST. whatever occurs, azd should seize upon those who consume avd steal water and vegetation’. 26. And he should not act oppressively, he should not walk the world in sinfulness, and should not bring bodily refuse (hikhar), dead matter (nas4i)*, ov any other pollution to water; he should not destroy vegetation unlawfully, and should not give fruit to the idle and vile. 27. For when he commits sin against water and vegetation, even when it is committed against — merely a single twig of it, and he has not atoned for it, when® he departs from the world the spirits of all the plants in the world stand up high in front of that man, and do not let him go to heaven. 28. And when he has committed sin against water, even when it is committed against a single drop of it, and he has not atoned for z¢, that also stands up as high as the plants stood, and does not let him go to heaven. 29. Since they are counterparts of Horvadad and Amerdédad themselves, the water and vegetation, whoever propitiates those which be water and vegetation, his fame subsists in the world, and a share of the splendour of Adharmazd becomes his zn heaven.’ 30. Adharmazd said this also to Zaratist, namely: ' Reading mfin, ‘ who,’ instead of amat, ‘ when,’ and daigend, ‘they steal,’ instead of dfigd (perhaps for dfigak, ‘thievish’); and supposing the verb to be vakhdfinéd, ‘takes, seizes,’ and not vAadfinéd, ‘ makes, acts.’ If the reverse be assumed, the translation would be thus: ‘should act for their happiness. When they consume water and vegetation he should not act thievishly and oppressively.’ 2 For the meaning of hfkhar and nas4f, see note on Chap. II, 30. ® Reading amat, ‘when,’ instead of mfin, ‘who’ (see Bund. I, 7, note). CHAPTER XV, 26-XVI, 2. 379 ‘My will and pleasure is ¢4a¢ the observance and propitiation of these seven archangels shall be as / have told thee; and do thou, too, speak thus unto men, so that they may commit no sin and may not become wicked, and the splendour of Aftharmazd may become their own zz heaven.’ 31. Completed in peace, pleasure, and joy’. CuapTer XVI. o. In the name of God (yazd4n) I write a paragraph (bab4) where the sins which are as it were small are mentioned one dy one. 1. The least sin is a Farman; and a Farman is three coins of five annas’*, some say three coins. 2. An Agerept is, as regards whatever weapon (snés) men strike with in the world, whenever the weapon is taken in hand; and taken up by eazy one four finger-6readths from the ground z¢ zs the root® of an
2The least sin is a Farman; and a Farman is three coins of five annas’*, some say three coins. 2. An Agerept is, as regards whatever weapon (snés) men strike with in the world, whenever the weapon is taken in hand; and taken up by eazy one four finger-6readths from the ground z¢ zs the root® of an 1 This is the most usual concluding phrase of short Pahlavi texts, and indicates that this account of the best mode of propitiating the archangels is to be considered as a separate text. It is followed in M6 by the paragraphs which constitute the next two chapters, * Reading 3 nfim4f-i 5 Anak, but this is uncertain, and if correct must have been written in India, as the anna is an Indian coin worth nearly three halfpence. The coin of five annas was probably a dirham, as the dirham being about fifty grains of silver (see note on gfigan in Chap. I, 2), and the rfipf having formerly been less than 180 grains in Gugarat, the former would be nearly five-sixteenths of the latter, that is, five annas. It may, therefore, be assumed that the amount of the Farman is here taken at three dirhams, as in Chap. XI, 2; but in § g it appears to be 34 dirhams, and in Chap. I, 2 as much as sixteen dirhams. 3 See Chap. II, 69, note. 380 SHAYAST LA-SHAYAST. Agerept for him; and the retribution and punishment for an Agerept should be fifty-three dirhams (gQgan)?. 3. When the weapon turns downwards zé ¢s the root of an Avétrist for him, and his sentence (dina) is to be changed; his retribution and punishment should be seventy-three dirhams’, which is when anything further occurs. 4. When he shall lay the weapon on any one z¢ zs the root of an Aredis for 42m, and his retribution avd punishment are thirty sttrs; if the wound thereby made by him be one-fifth of a span (dfst)® z# zs no root of an Aredts for him, and his retribution avd punishment are the same thirty stirs. 5. I write the degrees of sin:—A Sréshé-4aranam* is three coins and a half, a Farm4n is a Sréshédaran4m, an Agerept is sixteen stirs, an Avotrist is twenty-five stirs, an Aredfs is thirty, a Khér is sixty, a Bazét is ninety, a Y4t is a hundred and eighty, avd a Tandpdhar is three hundred *. 6. The good works which are in the ceremonial 1 § 5 says sixteen stirs, which, if equivalent to these fifty-three dirhams, would imply 3;%, dirhams to the stir, instead of four as usually stated (see Chap. I, 2). The amounts mentioned in Chaps. I, 2, XI, 2 are very different. ? § 5 says twenty-five stirs, which, at 345, dirhams to the stfr (as in the case of Agerept), would be very nearly eighty-three dirhams, which is probably the number we ought to read im the text, and also, possibly, in Chap. XI, 2. * The dist is 2 span of ten finger-breadths (about 74 inches) between the thumb and middle finger (see Bund. XXVI, 3, note).
3XI, 2. * The dist is 2 span of ten finger-breadths (about 74 inches) between the thumb and middle finger (see Bund. XXVI, 3, note). * See Chap. IV, 14, note. Comparing the amount here mentioned with that of the Farm4n in § 1, the Srdsh6-4arandm, which is here made equal to the Farm4n, appears to amount to 34 dirhams, which agrees very nearly with the statement in Chap. X, 24, but differs from that in Chap. XI, 2. ® For similar scales of degrees, see Chaps. I, 2, XI, 2. CHAPTER XVI, 3-6. 381 worship of the sacred beings (yazisn-i yazd4n):— Consecrating a sacred cake (dr6én)! is a good work of one Tanapthar *; a form of worship (yast)* is a hundred Tan4pthars; a Visparad* is a thousand Tandpthars; a Dé-hémast® is ten thousand; a Dv&zdah-hémast is a hundred thousand, and the merit (kirfak) of every one which is performed with holy-water is said fo de a hundred to one; a H4aékht* is two thousand Tan4pthars, axzd with holywater it becomes a hundred to one’. 1 See Chap. III, 32. The Persian Rivayats explain that this is when the proper ritual is merely recited, without using the sacred twigs and other ceremonial apparatus; when the twigs are used the merit is ten times as great. * That is, sufficient to counterbalance a Tan4pfhar sin (see Chap. I, 1, 2). 5 A Yast is a formula of praise in honour of some particular angel; when recited with all the accessories of sacred twigs and other ceremonial apparatus, the merit is ten times as great as is mentioned in the text. ‘ The Visparad service includes the Yasna, and when performed with the use of the sacred twigs, holy-water, and other ceremonial apparatus the merit is ten times as great as here stated; some authorities say it is a hundred times as great. 5 This kind of Hémfst is not mentioned in Dastfr JamAspji’s explanation of this species of religious service (see B. Yt. II, 59, note); it occurs, however, in the Ntrangistén as a distinct kind, though called merely Hémst in the Persian Rivayats. * See B. Yt. III, 25. 7 The merits of other prayers and ceremonies are detailed in the Persian Rivayats; thus, that of the ordinary recital of a Vendidad (which includes both Yasna and Visparad) is sixty thousand Tanépfhars, and when with sacred twigs and holy-water it is a hundred thousand ; that of the recital of any Nydyis (see Chap. VII, 4), or of taking and retaining a prayer (vag, see Chap. III, 6) inwardly, is one Tan&pfthar. 382 SHAYAST LA-SHAYAST. CuarptTer XVII. 1. This, too, Zaratist asked of Atharmazd, that is: ‘Which is the time when ome must not eat meat ?’
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.
12 Spendarmad is a female archangel; perhaps, however, the earth is meant here, as it is said to be most pleased by the existence of fire-temples, dwellings of righteous people, cultivation, stables, and pastures (see Vend. III, 1-20). 378 SHAYAST LA-SHAYAST. whatever occurs, azd should seize upon those who consume avd steal water and vegetation’. 26. And he should not act oppressively, he should not walk the world in sinfulness, and should not bring bodily refuse (hikhar), dead matter (nas4i)*, ov any other pollution to water; he should not destroy vegetation unlawfully, and should not give fruit to the idle and vile. 27. For when he commits sin against water and vegetation, even when it is committed against — merely a single twig of it, and he has not atoned for it, when® he departs from the world the spirits of all the plants in the world stand up high in front of that man, and do not let him go to heaven. 28. And when he has committed sin against water, even when it is committed against a single drop of it, and he has not atoned for z¢, that also stands up as high as the plants stood, and does not let him go to heaven. 29. Since they are counterparts of Horvadad and Amerdédad themselves, the water and vegetation, whoever propitiates those which be water and vegetation, his fame subsists in the world, and a share of the splendour of Adharmazd becomes his zn heaven.’ 30. Adharmazd said this also to Zaratist, namely: ' Reading mfin, ‘ who,’ instead of amat, ‘ when,’ and daigend, ‘they steal,’ instead of dfigd (perhaps for dfigak, ‘thievish’); and supposing the verb to be vakhdfinéd, ‘takes, seizes,’ and not vAadfinéd, ‘ makes, acts.’ If the reverse be assumed, the translation would be thus: ‘should act for their happiness. When they consume water and vegetation he should not act thievishly and oppressively.’ 2 For the meaning of hfkhar and nas4f, see note on Chap. II, 30. ® Reading amat, ‘when,’ instead of mfin, ‘who’ (see Bund. I, 7, note). CHAPTER XV, 26-XVI, 2. 379 ‘My will and pleasure is ¢4a¢ the observance and propitiation of these seven archangels shall be as / have told thee; and do thou, too, speak thus unto men, so that they may commit no sin and may not become wicked, and the splendour of Aftharmazd may become their own zz heaven.’ 31. Completed in peace, pleasure, and joy’. CuapTer XVI. o. In the name of God (yazd4n) I write a paragraph (bab4) where the sins which are as it were small are mentioned one dy one. 1. The least sin is a Farman; and a Farman is three coins of five annas’*, some say three coins. 2. An Agerept is, as regards whatever weapon (snés) men strike with in the world, whenever the weapon is taken in hand; and taken up by eazy one four finger-6readths from the ground z¢ zs the root® of an
2The least sin is a Farman; and a Farman is three coins of five annas’*, some say three coins. 2. An Agerept is, as regards whatever weapon (snés) men strike with in the world, whenever the weapon is taken in hand; and taken up by eazy one four finger-6readths from the ground z¢ zs the root® of an 1 This is the most usual concluding phrase of short Pahlavi texts, and indicates that this account of the best mode of propitiating the archangels is to be considered as a separate text. It is followed in M6 by the paragraphs which constitute the next two chapters, * Reading 3 nfim4f-i 5 Anak, but this is uncertain, and if correct must have been written in India, as the anna is an Indian coin worth nearly three halfpence. The coin of five annas was probably a dirham, as the dirham being about fifty grains of silver (see note on gfigan in Chap. I, 2), and the rfipf having formerly been less than 180 grains in Gugarat, the former would be nearly five-sixteenths of the latter, that is, five annas. It may, therefore, be assumed that the amount of the Farman is here taken at three dirhams, as in Chap. XI, 2; but in § g it appears to be 34 dirhams, and in Chap. I, 2 as much as sixteen dirhams. 3 See Chap. II, 69, note. 380 SHAYAST LA-SHAYAST. Agerept for him; and the retribution and punishment for an Agerept should be fifty-three dirhams (gQgan)?. 3. When the weapon turns downwards zé ¢s the root of an Avétrist for him, and his sentence (dina) is to be changed; his retribution and punishment should be seventy-three dirhams’, which is when anything further occurs. 4. When he shall lay the weapon on any one z¢ zs the root of an Aredis for 42m, and his retribution avd punishment are thirty sttrs; if the wound thereby made by him be one-fifth of a span (dfst)® z# zs no root of an Aredts for him, and his retribution avd punishment are the same thirty stirs. 5. I write the degrees of sin:—A Sréshé-4aranam* is three coins and a half, a Farm4n is a Sréshédaran4m, an Agerept is sixteen stirs, an Avotrist is twenty-five stirs, an Aredfs is thirty, a Khér is sixty, a Bazét is ninety, a Y4t is a hundred and eighty, avd a Tandpdhar is three hundred *. 6. The good works which are in the ceremonial 1 § 5 says sixteen stirs, which, if equivalent to these fifty-three dirhams, would imply 3;%, dirhams to the stir, instead of four as usually stated (see Chap. I, 2). The amounts mentioned in Chaps. I, 2, XI, 2 are very different. ? § 5 says twenty-five stirs, which, at 345, dirhams to the stfr (as in the case of Agerept), would be very nearly eighty-three dirhams, which is probably the number we ought to read im the text, and also, possibly, in Chap. XI, 2. * The dist is 2 span of ten finger-breadths (about 74 inches) between the thumb and middle finger (see Bund. XXVI, 3, note).
3XI, 2. * The dist is 2 span of ten finger-breadths (about 74 inches) between the thumb and middle finger (see Bund. XXVI, 3, note). * See Chap. IV, 14, note. Comparing the amount here mentioned with that of the Farm4n in § 1, the Srdsh6-4arandm, which is here made equal to the Farm4n, appears to amount to 34 dirhams, which agrees very nearly with the statement in Chap. X, 24, but differs from that in Chap. XI, 2. ® For similar scales of degrees, see Chaps. I, 2, XI, 2. CHAPTER XVI, 3-6. 381 worship of the sacred beings (yazisn-i yazd4n):— Consecrating a sacred cake (dr6én)! is a good work of one Tanapthar *; a form of worship (yast)* is a hundred Tan4pthars; a Visparad* is a thousand Tandpthars; a Dé-hémast® is ten thousand; a Dv&zdah-hémast is a hundred thousand, and the merit (kirfak) of every one which is performed with holy-water is said fo de a hundred to one; a H4aékht* is two thousand Tan4pthars, axzd with holywater it becomes a hundred to one’. 1 See Chap. III, 32. The Persian Rivayats explain that this is when the proper ritual is merely recited, without using the sacred twigs and other ceremonial apparatus; when the twigs are used the merit is ten times as great. * That is, sufficient to counterbalance a Tan4pfhar sin (see Chap. I, 1, 2). 5 A Yast is a formula of praise in honour of some particular angel; when recited with all the accessories of sacred twigs and other ceremonial apparatus, the merit is ten times as great as is mentioned in the text. ‘ The Visparad service includes the Yasna, and when performed with the use of the sacred twigs, holy-water, and other ceremonial apparatus the merit is ten times as great as here stated; some authorities say it is a hundred times as great. 5 This kind of Hémfst is not mentioned in Dastfr JamAspji’s explanation of this species of religious service (see B. Yt. II, 59, note); it occurs, however, in the Ntrangistén as a distinct kind, though called merely Hémst in the Persian Rivayats. * See B. Yt. III, 25. 7 The merits of other prayers and ceremonies are detailed in the Persian Rivayats; thus, that of the ordinary recital of a Vendidad (which includes both Yasna and Visparad) is sixty thousand Tanépfhars, and when with sacred twigs and holy-water it is a hundred thousand ; that of the recital of any Nydyis (see Chap. VII, 4), or of taking and retaining a prayer (vag, see Chap. III, 6) inwardly, is one Tan&pfthar. 382 SHAYAST LA-SHAYAST. CuarptTer XVII. 1. This, too, Zaratist asked of Atharmazd, that is: ‘Which is the time when ome must not eat meat ?’
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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