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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1According 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 4. Aharman exclaimed thus: ‘Enter into the season-festival! if one of those present shall steal a single thing the season-festival is violated, and the affair is 2” accordance with! thy wish; enter into the sacred feast*! if only one of those Zresené shall chatter the sacred feast is violated, and the affair is 7 accordance with thy wish; dz¢ avoid next-of-kin marriage®! because I do not know a remedy for it; for whoever fas gone four times near to z¢ wz/d not become parted from the possession of Atharmazd and the archangels *.’ creations of the sky, water, earth, vegetation, animals, and man, is a belief of later times, derived probably from a foreign source. * Reading pavan, ‘ with, instead of bar4, ‘beyond,’ as in the next clause of the sentence (see p. 176, note 5). * By the sacred feast is meant the consecration of sacred cakes, with meat-offerings and the recital of the Afring4ns or blessings (see Chaps. III, 32, XI, 4). 8 By next-of-kin marriage Parsis nowadays understand the’ marriage of first cousins, which they consider a specially righteous act; and the passages in Pahlavi texts, which appear to approve of marriages between brother and sister, father and daughter, and mother and son, they explain as referring to the practices of heretics (see Dastfr Péshétan’s English translation of the Dinkard, p- 96, note). How far this explanation may be correct has not been ascertained, for the passages in question are rather obscure, and have not been thoroughly examined. But it is quite conceivable that the Parsi priesthood, about the time of the Muhammadan conquest (when the practice of next-of-kin marriage was most extolled), were anxious to prevent marriages with strangers, in order to hinder conversions to the foreign faith; and that they may, therefore, have extended the range of marriage among near relations beyond the limits now approved by their descendants. * The object of this chapter is evidently to extol the religious merit of next-of-kin marriage. A Persian version of the passage, contained in Ms, fols. 54, 55, adds the following details: ‘ Therefore it is necessary to understand, that the chief next-of-kin marriage is that of a sister's daughter and brother’s son; a medium es 390 SHAYAST LA-SHAYAST. CuarTeR XIX. 1. The Yatha-ahd-vairy6 ' formulas that are necessary in each place, and how ¢hey are to be spoken in performing anything ?. 2. One $y kim who goes forth to an assembly, or before grandees and chieftains, or on any business; or when he goes to ask for what he wants (val khvahtsnd); also when he quits any business; in each of these situations 4e is to say only one formula, so that his business may proceed more promptly *.
2One $y kim who goes forth to an assembly, or before grandees and chieftains, or on any business; or when he goes to ask for what he wants (val khvahtsnd); also when he quits any business; in each of these situations 4e is to say only one formula, so that his business may proceed more promptly *. next-of-kin marriage is that of a brother’s son and a younger(dfgar) brother’s daughter, or of a sister’s son and a younger sister’s daughter; and inferior to a medium next-of-kin marriage is that of a sister’s son and a younger brother’s daughter. It is necessary to know that any person who contracts a next-of-kin marriage, if Azs soul be ff for hell, will arrive among the ever-stationary (see Chap. VI, 2), if it is one of the ever-stationary it will arrive at heaven. Another particular is to be added; if any one, in departing, settles and strives for the next-of-kin marriage betrothal (paivand) of a next brother it is a good work of a thousand Tanfpfhars; if any one strives to break off a next-of-kin marriage betrothal he is worthy of death.’ 1 See Bund. I, 21. ® It appears from the ninth book of the Dinkard, that the contents of this chapter are derived from the first fargard of the Sfidkar Nask (see B. Yt. I, 1, note). The account given by the Dinkard contains fewer details, but, so far as it goes, it is in accordance with our text, except that it seems to transfer the object of § 10 to § 12, and removes the objects of §§ 12, 13 one step onwards ; it also adds ‘going on a bridge’ to § 2. The Persian Rivayat of Bahman Pfingyah gives further details, as will be mentioned in the notes below. 5 The Persian Rivayat adds to these occasions, when he goes on the water, or a river, or goes to borrow, or to ask repayment of a loan, or goes out from his house, or comes into it. oe — ———— CHAPTER XIX, I-6. 391 3. That a blessing (4frin6é) may be more benedictory, for this ~eason one utters two formulas; for there are two kinds of blessing, one is that which is in the thoughts?, and one is that which is in words. 4. Four are for coming out more thankfully when at a season-festival *. 5. Five 6y him who goes to atone for sin, in order to expel the fiend; because it is necessary to undergo punishment by the decision (dastébarth) of these five persons, the house-ruler, the village-ruler, the tribe-ruler®, the province-ruler, and the supreme Zaratdst ; and five Ashem-vohiis‘ are to be uttered by him at the end. 6. Six dy ktm who goes to seek power, and to battle, so that he may be more successful. 1 The words pavan mfnisn are guessed, for this first clause is omitted by mistake in M6, and these two words are illegible in K2o, except part of the last letter.
36. Six dy ktm who goes to seek power, and to battle, so that he may be more successful. 1 The words pavan mfnisn are guessed, for this first clause is omitted by mistake in M6, and these two words are illegible in K2o, except part of the last letter. 2 K2o substitutes for val, ‘at,’ the following mutilated phrase : [....anhau khshap6 kadarkaf pavan kadérf4f] madam vazlinéd radih-i; the portion in brackets being evidently a fragment from the H4dékht Srésh Yt. 5 with Pahlavi translation (a passage which treats of the efficacy of reciting the Yath4-ahvairyd). If this fragment be not merely a marginal gloss, which has crept into the text by mistake, we must translate the whole section as follows: ‘Four are for the more thankful coming out of the liberality of a season-festival, when the passage, “on that day nor on that night comes there anything whatever on any one,” goes on.’ The Dinkard has merely: ‘Four by 4m who is at the invocation of the chiefs of creation and the celebration of a seasonfestival.’ The Persian Rivayats omit the section altogether. * This person is omitted both in M6 and K2o, but he is wanted to make up the five. This section is omitted by the Persian Rivayats. * See Bund. XX, 2. These are to be recited after the punishment is over. 392 SHAYAST LA-SHAYAST. 7. Seven éy htm who goes to perform the worship of God (yazd4n), so ¢ha¢ the archangels may come more forward! at the worship. - 8. Eight 4y 47m who goes to perform the ceremonial of the righteous guardian spirit. 9. Nine dy 42m who goes to sow corn; these he utters for this ~eason, because the corn will ripen (raséd@) in nine months, avd so that the corn may come forward he will make the mischief of the noxious creatures less *. 10. Ten dy ktm who goes to seek a wife, so that the presents may be favourable for the purpose. 11. Ten dy Atm who wishes to allow the male access to beasts of burden and cattle, so that it may be more procreative *. 12. Eleven dy him who goes to the lofty mountains, so that the glory of mountains and hills may bless him and be friendly *. 13. Twelve dy 42m who goes to the low districts, so that the glory of that country and district may bless him and be friendly *. 14. Thirteen éy htm who shall become pathless ; at that same place he shall utter chem; or by him 1 Or ‘may arrive earlier;’ there being seven archangels has suggested the number seven. This section and the next are omitted by the Persian Rivéyats. * The Persian Rivayats add general cultivation, planting trees, and cohabitation with one’s wife. 5 Instead of §§ 10, 11 the Persian Riv4yats have buying quadrupeds, and driving pegs into the ground for picketing them. * The Persian Rivayats substitute conference with a maiden, seeking a wife, giving one’s children in marriage, and obtaining anything from another. 5 The Persian Rivayats add going up hills, mounting anything lofty, going on a bridge, and losing one’s way. CHAPTER XIX, 7—XxX, I. 393
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.
1According 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 4. Aharman exclaimed thus: ‘Enter into the season-festival! if one of those present shall steal a single thing the season-festival is violated, and the affair is 2” accordance with! thy wish; enter into the sacred feast*! if only one of those Zresené shall chatter the sacred feast is violated, and the affair is 7 accordance with thy wish; dz¢ avoid next-of-kin marriage®! because I do not know a remedy for it; for whoever fas gone four times near to z¢ wz/d not become parted from the possession of Atharmazd and the archangels *.’ creations of the sky, water, earth, vegetation, animals, and man, is a belief of later times, derived probably from a foreign source. * Reading pavan, ‘ with, instead of bar4, ‘beyond,’ as in the next clause of the sentence (see p. 176, note 5). * By the sacred feast is meant the consecration of sacred cakes, with meat-offerings and the recital of the Afring4ns or blessings (see Chaps. III, 32, XI, 4). 8 By next-of-kin marriage Parsis nowadays understand the’ marriage of first cousins, which they consider a specially righteous act; and the passages in Pahlavi texts, which appear to approve of marriages between brother and sister, father and daughter, and mother and son, they explain as referring to the practices of heretics (see Dastfr Péshétan’s English translation of the Dinkard, p- 96, note). How far this explanation may be correct has not been ascertained, for the passages in question are rather obscure, and have not been thoroughly examined. But it is quite conceivable that the Parsi priesthood, about the time of the Muhammadan conquest (when the practice of next-of-kin marriage was most extolled), were anxious to prevent marriages with strangers, in order to hinder conversions to the foreign faith; and that they may, therefore, have extended the range of marriage among near relations beyond the limits now approved by their descendants. * The object of this chapter is evidently to extol the religious merit of next-of-kin marriage. A Persian version of the passage, contained in Ms, fols. 54, 55, adds the following details: ‘ Therefore it is necessary to understand, that the chief next-of-kin marriage is that of a sister's daughter and brother’s son; a medium es 390 SHAYAST LA-SHAYAST. CuarTeR XIX. 1. The Yatha-ahd-vairy6 ' formulas that are necessary in each place, and how ¢hey are to be spoken in performing anything ?. 2. One $y kim who goes forth to an assembly, or before grandees and chieftains, or on any business; or when he goes to ask for what he wants (val khvahtsnd); also when he quits any business; in each of these situations 4e is to say only one formula, so that his business may proceed more promptly *.
2One $y kim who goes forth to an assembly, or before grandees and chieftains, or on any business; or when he goes to ask for what he wants (val khvahtsnd); also when he quits any business; in each of these situations 4e is to say only one formula, so that his business may proceed more promptly *. next-of-kin marriage is that of a brother’s son and a younger(dfgar) brother’s daughter, or of a sister’s son and a younger sister’s daughter; and inferior to a medium next-of-kin marriage is that of a sister’s son and a younger brother’s daughter. It is necessary to know that any person who contracts a next-of-kin marriage, if Azs soul be ff for hell, will arrive among the ever-stationary (see Chap. VI, 2), if it is one of the ever-stationary it will arrive at heaven. Another particular is to be added; if any one, in departing, settles and strives for the next-of-kin marriage betrothal (paivand) of a next brother it is a good work of a thousand Tanfpfhars; if any one strives to break off a next-of-kin marriage betrothal he is worthy of death.’ 1 See Bund. I, 21. ® It appears from the ninth book of the Dinkard, that the contents of this chapter are derived from the first fargard of the Sfidkar Nask (see B. Yt. I, 1, note). The account given by the Dinkard contains fewer details, but, so far as it goes, it is in accordance with our text, except that it seems to transfer the object of § 10 to § 12, and removes the objects of §§ 12, 13 one step onwards ; it also adds ‘going on a bridge’ to § 2. The Persian Rivayat of Bahman Pfingyah gives further details, as will be mentioned in the notes below. 5 The Persian Rivayat adds to these occasions, when he goes on the water, or a river, or goes to borrow, or to ask repayment of a loan, or goes out from his house, or comes into it. oe — ———— CHAPTER XIX, I-6. 391 3. That a blessing (4frin6é) may be more benedictory, for this ~eason one utters two formulas; for there are two kinds of blessing, one is that which is in the thoughts?, and one is that which is in words. 4. Four are for coming out more thankfully when at a season-festival *. 5. Five 6y him who goes to atone for sin, in order to expel the fiend; because it is necessary to undergo punishment by the decision (dastébarth) of these five persons, the house-ruler, the village-ruler, the tribe-ruler®, the province-ruler, and the supreme Zaratdst ; and five Ashem-vohiis‘ are to be uttered by him at the end. 6. Six dy ktm who goes to seek power, and to battle, so that he may be more successful. 1 The words pavan mfnisn are guessed, for this first clause is omitted by mistake in M6, and these two words are illegible in K2o, except part of the last letter.
36. Six dy ktm who goes to seek power, and to battle, so that he may be more successful. 1 The words pavan mfnisn are guessed, for this first clause is omitted by mistake in M6, and these two words are illegible in K2o, except part of the last letter. 2 K2o substitutes for val, ‘at,’ the following mutilated phrase : [....anhau khshap6 kadarkaf pavan kadérf4f] madam vazlinéd radih-i; the portion in brackets being evidently a fragment from the H4dékht Srésh Yt. 5 with Pahlavi translation (a passage which treats of the efficacy of reciting the Yath4-ahvairyd). If this fragment be not merely a marginal gloss, which has crept into the text by mistake, we must translate the whole section as follows: ‘Four are for the more thankful coming out of the liberality of a season-festival, when the passage, “on that day nor on that night comes there anything whatever on any one,” goes on.’ The Dinkard has merely: ‘Four by 4m who is at the invocation of the chiefs of creation and the celebration of a seasonfestival.’ The Persian Rivayats omit the section altogether. * This person is omitted both in M6 and K2o, but he is wanted to make up the five. This section is omitted by the Persian Rivayats. * See Bund. XX, 2. These are to be recited after the punishment is over. 392 SHAYAST LA-SHAYAST. 7. Seven éy htm who goes to perform the worship of God (yazd4n), so ¢ha¢ the archangels may come more forward! at the worship. - 8. Eight 4y 47m who goes to perform the ceremonial of the righteous guardian spirit. 9. Nine dy 42m who goes to sow corn; these he utters for this ~eason, because the corn will ripen (raséd@) in nine months, avd so that the corn may come forward he will make the mischief of the noxious creatures less *. 10. Ten dy ktm who goes to seek a wife, so that the presents may be favourable for the purpose. 11. Ten dy Atm who wishes to allow the male access to beasts of burden and cattle, so that it may be more procreative *. 12. Eleven dy him who goes to the lofty mountains, so that the glory of mountains and hills may bless him and be friendly *. 13. Twelve dy 42m who goes to the low districts, so that the glory of that country and district may bless him and be friendly *. 14. Thirteen éy htm who shall become pathless ; at that same place he shall utter chem; or by him 1 Or ‘may arrive earlier;’ there being seven archangels has suggested the number seven. This section and the next are omitted by the Persian Rivéyats. * The Persian Rivayats add general cultivation, planting trees, and cohabitation with one’s wife. 5 Instead of §§ 10, 11 the Persian Riv4yats have buying quadrupeds, and driving pegs into the ground for picketing them. * The Persian Rivayats substitute conference with a maiden, seeking a wife, giving one’s children in marriage, and obtaining anything from another. 5 The Persian Rivayats add going up hills, mounting anything lofty, going on a bridge, and losing one’s way. CHAPTER XIX, 7—XxX, I. 393
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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