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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Query :—There is an action which, according to the Avesta’, is not good for a person to do, and the sentence of ‘worthy of death’ is set upon z¢; for one’s better preservation is ove not to do that action, dedicated to the thirty days is consecrated, thirty-three beans being placed, with one Drdén, one Frasast (see Chap. III, 32, note), one pentagonal Drén as the sun, one crescent-shaped as the moon, thirty-three eggs, and fruit, in front of the Drdén, which is consecrated in the presence of fire; afterwards, the assistant priest consecrates a Drén for Srésh, and recites the Dahm4n Afring4n, and the next day the chief priest consecrates a Drén for the righteous, a suit of clothes being placed before the Drén, and recites the Dahm4n Afring4n. 1 That is, there is no resurrection for them. * And, therefore, not immortal according to the Parsi faith. ® Compare Vend. VIII, 98-106. ‘ Which being a creature of the evil spirit is doomed to destruction. * But it is doubtful if the passage be extant. * That is, the man who knows the whole scripture and commentary by heart. 7 Reading pavan Avistak, instead of Avistdk pavan, {s] cc 386 SHAYAST LA-SHAYAST. or to accomplish avd urge z¢ on, for the advance of religion in a state of uncertainty (var-hémandih)? 10. The answer is this, that when they act well for their better preservation ¢here is no fear, on account of acting well, but ove is not to forsake that!, too, though z¢ be not goodness; a forsaken duty is very bad, for a contempt of it enters into one. 11. This, too, is declared, that ZaratOst enquired of Afharmazd thus: ‘From what place do these people rise again ? from that place where they first went into ¢hezy mothers, or from that place where the mothers have given ¢hem birth, or from that place where ¢he:y bodies happen éo de (afftéd) ?’ 12. Aftharmazd gave a reply thus: ‘ Not from that place where they have gone into ¢hezy mothers, nor from that place where they have been born from theiy mothers, nor from that place where ‘her bodies and flesh happen ¢o de, for they rise from that place where the life went out from their bodies.’ 13. And this, too, he asked, that is: ‘Whence do they raise* 42m again who is _ suspended from anything, amd shall die in the air?’ 14. The reply was: ‘From that place where his bones and flesh first fall to the ground; hence, except when he shall die on a divan (g4s) or a bed (vistarg), before they carry him away, whatever z¢ 1 The religion in a position of difficulty appears to be the meaning, but the reply to this question of casuistry is by no means clear. 3 Literally, ‘they rise,’ both here and in the next section, but the change to the plural number is perplexing, unless it refers to those who prepare the resurrection of the dead (Bund. XXX, 4, 7, 17), a8 here assumed by reading ‘they raise.’ CHAPTER XVII, IO—XVIII, 3. 387
23 Literally, ‘they rise,’ both here and in the next section, but the change to the plural number is perplexing, unless it refers to those who prepare the resurrection of the dead (Bund. XXX, 4, 7, 17), a8 here assumed by reading ‘they raise.’ CHAPTER XVII, IO—XVIII, 3. 387 zs, a fragment ' is to be taken and to be laid across his limbs; for when the usage is not so, they raise him again from that place where his body arrives at the ground.’ 15. Completed in peace, pleasure, axd joy?. Cuapter XVIII. 1. It is said in revelation that Aéshm*‘ rushed into the presence of Aharman®‘, and exclaimed thus: ‘I wll not go into the world, because Afharmazd, the lord, has produced three things in the world, to which it is not possible for me to do anything whatever.’ 2. Aharman exclaimed thus: ‘Say which are those three things.’ 3. Aéshm exclaimed thus: ‘ The season-festival ' Apparently a fragment of the place whereon the death took place is meant by kadam-1 p4rak. * The miscellaneous passages which follow Sls. in M6 terminate at this point, which is the end of the first volume of that MS. The next three chapters are taken from the latter end of the other volume of M6. 5 Both this chapter and the next are also found in Kao, the first being placed before the first part of Sls, and the second before the second part. Chap. XVIII also occurs in Dastfir Jam4spji’s MS. of the Bundahis, just after Chap. XXXIV of that text (see Introduction, p. xxx), and a Pazand version of it occupies the same position in L7 and L2z, and is translated by Justi as the last chapter of the Bundahis, in his German translation of that work (see Introduction, p. xxvi). * The demon of wrath (see Bund. XXVIII, 15-17). 5 See Bund. I, 3. Aéshm, as the chief agent of the evil spirit in his machinations against mankind, rushes into his master’s presence in hell to complain of the difficulties he encounters. cc 2 388 SHAYAST LA-SHAYAST. (gasAnb4r)?, the sacred feast (myazd), and nextof-kin marriage (khvétQk-das).’
3I, 3. Aéshm, as the chief agent of the evil spirit in his machinations against mankind, rushes into his master’s presence in hell to complain of the difficulties he encounters. cc 2 388 SHAYAST LA-SHAYAST. (gasAnb4r)?, the sacred feast (myazd), and nextof-kin marriage (khvétQk-das).’ 1 See Bund. XXV, 1, 3, 6. The six Gdhanbérs or seasonfestivals are held, respectively, on the 45th, rogth, 180th, 21oth, 2goth, and 365th days of the Parsi year. An explanation of the cause of the inequality of these intervals has been proposed by Mr. Khurshedji Rustamji Cama, which is well worthy of attention, and appears to have been first published in 1867 in Nos. 7 and 8 of his Zartosti Abhyas. His view is that the medieval Zoroastrians, beginning their year at the vernal equinox (Bund. XXV, 6, 13, 21), recognised originally only two seasons, a summer of seven months and a winter of five (Bund. XXV, 7), and they held a festival, not only at the end of each season, that is, on the 21oth and 365th days of their year, but also in the middle of each season, that is, on the rosth and 2goth days of their year. That these two latter were mid-season festivals is proved by their Avesta names, Maidhy6shema and Maidhydirya, beginning with the word maidhya, ‘middle.’ Later on, the Zoroastrians divided their year into four equal seasons, spring, summer, autumn, and winter (Bund. XXV, 20), and without interfering with their old festivals, they would, no doubt, have wished to celebrate the end and middle of each of their new seasons. The ends of these four seasons occur on the goth, 180th, 270th, and 365th days of the year, and their midpoints are the 45th, 135th, 225th, and 320th days; but the Zoroastrians already held a festival on the 365th day, and celebrated midsummer and midwinter (the 135th and 320th days of their new calendar) on the ros5th and 2goth days of their year, and they would consider the goth, 225th, and 270th days too close to their old festivals of the 105th, 210th, and 2goth days to allow of the former being held as new festivals; so that they would have only the midspring festival, on the 45th day, and that of the end of summer, on the 180th day, to add to their old festivals. It may be objected that the end of summer was already celebrated on the 21oth day, and, for this reason, it is more probable that the festivals were intended to celebrate the beginnings and mid-points of the seasons, rather than their ends and mid-points. According to this view, the six season-festivals were intended, respectively, to celebrate midspring, midsummer, the beginning of autumn, the beginning of winter, midwinter, and the beginning of spring. That they were also intended to commemorate, respectively, the CHAPTER XVIII, 4. 389
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.
1Query :—There is an action which, according to the Avesta’, is not good for a person to do, and the sentence of ‘worthy of death’ is set upon z¢; for one’s better preservation is ove not to do that action, dedicated to the thirty days is consecrated, thirty-three beans being placed, with one Drdén, one Frasast (see Chap. III, 32, note), one pentagonal Drén as the sun, one crescent-shaped as the moon, thirty-three eggs, and fruit, in front of the Drdén, which is consecrated in the presence of fire; afterwards, the assistant priest consecrates a Drén for Srésh, and recites the Dahm4n Afring4n, and the next day the chief priest consecrates a Drén for the righteous, a suit of clothes being placed before the Drén, and recites the Dahm4n Afring4n. 1 That is, there is no resurrection for them. * And, therefore, not immortal according to the Parsi faith. ® Compare Vend. VIII, 98-106. ‘ Which being a creature of the evil spirit is doomed to destruction. * But it is doubtful if the passage be extant. * That is, the man who knows the whole scripture and commentary by heart. 7 Reading pavan Avistak, instead of Avistdk pavan, {s] cc 386 SHAYAST LA-SHAYAST. or to accomplish avd urge z¢ on, for the advance of religion in a state of uncertainty (var-hémandih)? 10. The answer is this, that when they act well for their better preservation ¢here is no fear, on account of acting well, but ove is not to forsake that!, too, though z¢ be not goodness; a forsaken duty is very bad, for a contempt of it enters into one. 11. This, too, is declared, that ZaratOst enquired of Afharmazd thus: ‘From what place do these people rise again ? from that place where they first went into ¢hezy mothers, or from that place where the mothers have given ¢hem birth, or from that place where ¢he:y bodies happen éo de (afftéd) ?’ 12. Aftharmazd gave a reply thus: ‘ Not from that place where they have gone into ¢hezy mothers, nor from that place where they have been born from theiy mothers, nor from that place where ‘her bodies and flesh happen ¢o de, for they rise from that place where the life went out from their bodies.’ 13. And this, too, he asked, that is: ‘Whence do they raise* 42m again who is _ suspended from anything, amd shall die in the air?’ 14. The reply was: ‘From that place where his bones and flesh first fall to the ground; hence, except when he shall die on a divan (g4s) or a bed (vistarg), before they carry him away, whatever z¢ 1 The religion in a position of difficulty appears to be the meaning, but the reply to this question of casuistry is by no means clear. 3 Literally, ‘they rise,’ both here and in the next section, but the change to the plural number is perplexing, unless it refers to those who prepare the resurrection of the dead (Bund. XXX, 4, 7, 17), a8 here assumed by reading ‘they raise.’ CHAPTER XVII, IO—XVIII, 3. 387
23 Literally, ‘they rise,’ both here and in the next section, but the change to the plural number is perplexing, unless it refers to those who prepare the resurrection of the dead (Bund. XXX, 4, 7, 17), a8 here assumed by reading ‘they raise.’ CHAPTER XVII, IO—XVIII, 3. 387 zs, a fragment ' is to be taken and to be laid across his limbs; for when the usage is not so, they raise him again from that place where his body arrives at the ground.’ 15. Completed in peace, pleasure, axd joy?. Cuapter XVIII. 1. It is said in revelation that Aéshm*‘ rushed into the presence of Aharman®‘, and exclaimed thus: ‘I wll not go into the world, because Afharmazd, the lord, has produced three things in the world, to which it is not possible for me to do anything whatever.’ 2. Aharman exclaimed thus: ‘Say which are those three things.’ 3. Aéshm exclaimed thus: ‘ The season-festival ' Apparently a fragment of the place whereon the death took place is meant by kadam-1 p4rak. * The miscellaneous passages which follow Sls. in M6 terminate at this point, which is the end of the first volume of that MS. The next three chapters are taken from the latter end of the other volume of M6. 5 Both this chapter and the next are also found in Kao, the first being placed before the first part of Sls, and the second before the second part. Chap. XVIII also occurs in Dastfir Jam4spji’s MS. of the Bundahis, just after Chap. XXXIV of that text (see Introduction, p. xxx), and a Pazand version of it occupies the same position in L7 and L2z, and is translated by Justi as the last chapter of the Bundahis, in his German translation of that work (see Introduction, p. xxvi). * The demon of wrath (see Bund. XXVIII, 15-17). 5 See Bund. I, 3. Aéshm, as the chief agent of the evil spirit in his machinations against mankind, rushes into his master’s presence in hell to complain of the difficulties he encounters. cc 2 388 SHAYAST LA-SHAYAST. (gasAnb4r)?, the sacred feast (myazd), and nextof-kin marriage (khvétQk-das).’
3I, 3. Aéshm, as the chief agent of the evil spirit in his machinations against mankind, rushes into his master’s presence in hell to complain of the difficulties he encounters. cc 2 388 SHAYAST LA-SHAYAST. (gasAnb4r)?, the sacred feast (myazd), and nextof-kin marriage (khvétQk-das).’ 1 See Bund. XXV, 1, 3, 6. The six Gdhanbérs or seasonfestivals are held, respectively, on the 45th, rogth, 180th, 21oth, 2goth, and 365th days of the Parsi year. An explanation of the cause of the inequality of these intervals has been proposed by Mr. Khurshedji Rustamji Cama, which is well worthy of attention, and appears to have been first published in 1867 in Nos. 7 and 8 of his Zartosti Abhyas. His view is that the medieval Zoroastrians, beginning their year at the vernal equinox (Bund. XXV, 6, 13, 21), recognised originally only two seasons, a summer of seven months and a winter of five (Bund. XXV, 7), and they held a festival, not only at the end of each season, that is, on the 21oth and 365th days of their year, but also in the middle of each season, that is, on the rosth and 2goth days of their year. That these two latter were mid-season festivals is proved by their Avesta names, Maidhy6shema and Maidhydirya, beginning with the word maidhya, ‘middle.’ Later on, the Zoroastrians divided their year into four equal seasons, spring, summer, autumn, and winter (Bund. XXV, 20), and without interfering with their old festivals, they would, no doubt, have wished to celebrate the end and middle of each of their new seasons. The ends of these four seasons occur on the goth, 180th, 270th, and 365th days of the year, and their midpoints are the 45th, 135th, 225th, and 320th days; but the Zoroastrians already held a festival on the 365th day, and celebrated midsummer and midwinter (the 135th and 320th days of their new calendar) on the ros5th and 2goth days of their year, and they would consider the goth, 225th, and 270th days too close to their old festivals of the 105th, 210th, and 2goth days to allow of the former being held as new festivals; so that they would have only the midspring festival, on the 45th day, and that of the end of summer, on the 180th day, to add to their old festivals. It may be objected that the end of summer was already celebrated on the 21oth day, and, for this reason, it is more probable that the festivals were intended to celebrate the beginnings and mid-points of the seasons, rather than their ends and mid-points. According to this view, the six season-festivals were intended, respectively, to celebrate midspring, midsummer, the beginning of autumn, the beginning of winter, midwinter, and the beginning of spring. That they were also intended to commemorate, respectively, the CHAPTER XVIII, 4. 389
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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