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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1may she give thee as wife a woman from the race of the great! 6. May Horvadad grant thee plenty and prosperity ! 7. May Amerédad grant thee herds of four-footed beasts / summer, diminishing to 23 hours at the autumnal equinox, and then remaining very nearly constant till the vernal equinox. ' These last two chapters are found written upon some folios which have been added to the beginning of M6; but, though not belonging to that MS. originally, they are still very old. The first of these two chapters has not been found elsewhere ; it is an elaborate benediction, in which the writer calls down, upon some one, a series of blessings from each of the thirty archangels and angels whose names are given to the days of the Parsi month in the order in which they here stand (compare the same names in Bund. XXVII, 24). * The meaning of the word p4drég or pAdrang (which occurs also in §§ 12, 26, and appears to be a title) may be guessed from the following passage in the Yadkar-i Zartrén, or Vistasp-shahnaémak: Pavan har ragm va padrazm-i lak pirédg va véh padrég sem ydityfint-ae, ‘in every attack and counter-attack of thine mayest thou bring away the title of conqueror and good champion!’ 5 The reading is uncertain. (5) pd 402 SHAYAST LA-SHAYAST. 8. May Diné always secure! ¢hee the support of the creator Adharmazd! g. May the light of the sublime Ataré? hold thy throne in heaven! 10. May Av4n grant thee wealth from every generous one! 11. May Khar hold thee without mystery aad doubt among the great and ¢ky compeers (hambudtk4n)! 12. May M&h give thee an assistant, who is the assistant of champions! 13. May Tistar hold thee a traveller in the countries of the seven regions! 14. Gésdrvan the archangel ® is the protection of four-footed Jdeasts. 15. May Diné always remain for ¢hee as the support of the creator Adharmazd! 16. May Mitré be thy judge, who shall wish thy existence 4o de vigorous! 17. May Srésh the righteous, the smiter of demons, keep greed, wrath, and want‘ far from thee! © may he destroy ¢hem, and may he not seize thee as unjust ! 18. May Rashnf be thy conductor® to the resplendent heaven! 1 This verb is doubtful ; here and in § 23 it is netrfin4d, ‘ may she guard,’ but in § 15 it is ketrfin4d, ‘ may she remain.’ * Bars Atard, ‘the sublime fire,’ seems to be a personification of the fire Berezi-savang of Bund. XVII, 1, 3, the Supremelybenefiting of SZS. XI,-1, 6. 5 She is usually called an angel. Either the verb is omitted in this section, or it is not a blessing ; and the same may be said of §§ 20, 25. ‘ These are the three fiends, As, Aeshm, and Nty4z (see Bund. XXVIII, 15-17, 26, 27). * It is very possible that the verb should be yehabfnéd, CHAPTER XXII, 8-27. 403 19. May Fravardin give thee offspring, which may .bear the name of ¢hy race! 20. Vahrdm the victorious is the stimulator of the warlike.
2XXVIII, 15-17, 26, 27). * It is very possible that the verb should be yehabfnéd, CHAPTER XXII, 8-27. 403 19. May Fravardin give thee offspring, which may .bear the name of ¢hy race! 20. Vahrdm the victorious is the stimulator of the warlike. 21. May Ram, applauding the life of a praiser of the persistent! lord, keep thee perfect (aspar), that is, living three hundred years 2, undying and undecaying unto the end of ¢hy days! 22. May V4d bring thee peace® from the resplendent heaven! 23. May Diné always secure ¢hee the support of the creator Adharmazd ! 24. May Dind become thy guest in thy home and dwelling! 25. Arshisang, the beautiful, is the resplendent glory of the Kay4ns. 26. May Astdd be thy helper, who is the assistant of champions ! 27. May Asm4n bless thee with all skill and wealth ! instead of yehevfin4d, in which case we should have ‘ give thee a passport.’ 1 The meaning of khvapar (Av. Avdpara) is by no means certain; it is an epithet of Afharmazd, angels, and spirits, and is then often assumed to mean ‘protecting ;’ but it is also a term applied to the earth and offspring ; perhaps ‘self-sustaining ’ would suit both its etymology and its various applications best, but the root par has many other meanings. 2 That is, two great cycles. It is usual for the copyists of Pahlavi MSS. to wish, in their colophons, that the persons for whom the MSS. are written, whether themselves or others, may retain the MSS. for a hundred and fifty years before leaving them to their children; which period is mentioned because it is supposed to constitute a great cycle of the moon and planets. 5 Written drfid instead of drfd. Dd2 404 SHAYAST LA-SHAYAST. 28. May Zamyéad destroy for thee the demon and fiend out of thy dwelling! 29. May Maraspend hold thee a throne in the resplendent heaven! 30. May Aniran the immortal, with every kind of all wealth, become thy desire! the horses of God (yazd4n)? who shall come that he may go, and thou mayest obtain a victory. 31. May destiny give thee a helper! he is the guardian of the ce/estial sphere for all these archangels whose names I have brought forward; may he be thy helper a¢ all times, in every good work and duty ! 32. Homage to Srit* the teacher! may he live long! may he be prosperous z# the land! may Azs be every pleasure and joy, axd every glory of the Kay4ns, through the will of the persistent Adharmazd ! CuHaPTeR XXIII. o. In the name of God and the good creation be health °! 1. Adharmazd is more creative, Vohiman is more * Both nouns are in the plural, and both verbs in the singular. Anfran is a personification of Av. anaghra raodau, ‘the beginningless lights,’ or fixed stars (which, however, are said to have been created by Aflharmazd in Bund. II, 1), and these stars appear to have been considered as horses of the angels (Bund. VI, 3, SZS. VI, 1). There are several uncertain phrases in §§ 30-32.
3anaghra raodau, ‘the beginningless lights,’ or fixed stars (which, however, are said to have been created by Aflharmazd in Bund. II, 1), and these stars appear to have been considered as horses of the angels (Bund. VI, 3, SZS. VI, 1). There are several uncertain phrases in §§ 30-32. * This would appear to be the name of the person to whom the benediction is addressed, as it can hardly be meant for the ancient hero Thrita, the Athrat of Bund. XXXI, 27, and the Srité of SZS. XI, 10, note. ’ Two versions of this chapter, detailing the qualities of the CHAPTER XXII, 28—XxIIl, 4. 405 embellished ?, Ardavahist is more brilliant?, Shatvaird is more exalted *, Spendarmad is more fruitful‘, Horvadad is moister, Amerédad is fatter °. 2. Din-pa-Ataré is just like Adharmazd?, Atar6 is hotter *, Avan is more golden®, Khir is more obser- . vant?®, M4h is more protective ", Tir is more liberal, Gés is swifter!?. 3. Din?’-pa-Mitré is just like Afharmazd, Mitrd is more judicial, Srésh is more vigorous, Rashn is more just, Fravardin is more powerful, Vahram is more victorious, Ram is more pleasing, Vad is more fragrant. 4. Din-pa-Dindé is just like AQharmazd, Diné is more valuable, Ard ' is more beautiful, Astad is purer, Asm4n is more lofty, Zamy4d is more conclusive, Maraspend is more thirty angels and archangels, are extant; one in M6, which has lost §§ 3-5, and the other in a very old MS. in the library of the high-priest of the Parsis at Bombay. This latter, being complete, is here taken as the text, while the variations of M6, which occur in nearly every epithet, are given in the notes. Which version is the oldest can hardly be ascertained with certainty from the state of the MSS. M6 omits this opening benediction. 1 M6 has ‘ more nimble.’ 2 M6 has ‘more discriminative.’ 5 M6 has ‘more active.’ * M6 has ‘more complete.’ ® M6 has ‘ fatter.’ * M6 has ‘more fruitful.’ 7 M6 has ‘ Dinéd is more desirous.’ * M6 has ‘more heating.’ ® Referring perhaps to the golden channels (Bund. XIII, 4, 5) through which the water of Arédvivsiir (a title of the angel Avan, ‘ waters’) is supposed to flow. M6 has ‘more glittering.’ 0 M6 has ‘more embellished.’ "1 M6 has varp4ntar, the meaning of which is uncertain. 1 M6 has ‘ more listening.’ . 13 The version in M6 ends here; the next folio being lost. ™ The same as Arshisang (see Bund. XXII, 4). 406 SHAYAST LA-SHAYAST. conveying the religion, Antran is the extreme of exertion and listening '. 5. May it be completed in peace and pleasure !
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.
1may she give thee as wife a woman from the race of the great! 6. May Horvadad grant thee plenty and prosperity ! 7. May Amerédad grant thee herds of four-footed beasts / summer, diminishing to 23 hours at the autumnal equinox, and then remaining very nearly constant till the vernal equinox. ' These last two chapters are found written upon some folios which have been added to the beginning of M6; but, though not belonging to that MS. originally, they are still very old. The first of these two chapters has not been found elsewhere ; it is an elaborate benediction, in which the writer calls down, upon some one, a series of blessings from each of the thirty archangels and angels whose names are given to the days of the Parsi month in the order in which they here stand (compare the same names in Bund. XXVII, 24). * The meaning of the word p4drég or pAdrang (which occurs also in §§ 12, 26, and appears to be a title) may be guessed from the following passage in the Yadkar-i Zartrén, or Vistasp-shahnaémak: Pavan har ragm va padrazm-i lak pirédg va véh padrég sem ydityfint-ae, ‘in every attack and counter-attack of thine mayest thou bring away the title of conqueror and good champion!’ 5 The reading is uncertain. (5) pd 402 SHAYAST LA-SHAYAST. 8. May Diné always secure! ¢hee the support of the creator Adharmazd! g. May the light of the sublime Ataré? hold thy throne in heaven! 10. May Av4n grant thee wealth from every generous one! 11. May Khar hold thee without mystery aad doubt among the great and ¢ky compeers (hambudtk4n)! 12. May M&h give thee an assistant, who is the assistant of champions! 13. May Tistar hold thee a traveller in the countries of the seven regions! 14. Gésdrvan the archangel ® is the protection of four-footed Jdeasts. 15. May Diné always remain for ¢hee as the support of the creator Adharmazd! 16. May Mitré be thy judge, who shall wish thy existence 4o de vigorous! 17. May Srésh the righteous, the smiter of demons, keep greed, wrath, and want‘ far from thee! © may he destroy ¢hem, and may he not seize thee as unjust ! 18. May Rashnf be thy conductor® to the resplendent heaven! 1 This verb is doubtful ; here and in § 23 it is netrfin4d, ‘ may she guard,’ but in § 15 it is ketrfin4d, ‘ may she remain.’ * Bars Atard, ‘the sublime fire,’ seems to be a personification of the fire Berezi-savang of Bund. XVII, 1, 3, the Supremelybenefiting of SZS. XI,-1, 6. 5 She is usually called an angel. Either the verb is omitted in this section, or it is not a blessing ; and the same may be said of §§ 20, 25. ‘ These are the three fiends, As, Aeshm, and Nty4z (see Bund. XXVIII, 15-17, 26, 27). * It is very possible that the verb should be yehabfnéd, CHAPTER XXII, 8-27. 403 19. May Fravardin give thee offspring, which may .bear the name of ¢hy race! 20. Vahrdm the victorious is the stimulator of the warlike.
2XXVIII, 15-17, 26, 27). * It is very possible that the verb should be yehabfnéd, CHAPTER XXII, 8-27. 403 19. May Fravardin give thee offspring, which may .bear the name of ¢hy race! 20. Vahrdm the victorious is the stimulator of the warlike. 21. May Ram, applauding the life of a praiser of the persistent! lord, keep thee perfect (aspar), that is, living three hundred years 2, undying and undecaying unto the end of ¢hy days! 22. May V4d bring thee peace® from the resplendent heaven! 23. May Diné always secure ¢hee the support of the creator Adharmazd ! 24. May Dind become thy guest in thy home and dwelling! 25. Arshisang, the beautiful, is the resplendent glory of the Kay4ns. 26. May Astdd be thy helper, who is the assistant of champions ! 27. May Asm4n bless thee with all skill and wealth ! instead of yehevfin4d, in which case we should have ‘ give thee a passport.’ 1 The meaning of khvapar (Av. Avdpara) is by no means certain; it is an epithet of Afharmazd, angels, and spirits, and is then often assumed to mean ‘protecting ;’ but it is also a term applied to the earth and offspring ; perhaps ‘self-sustaining ’ would suit both its etymology and its various applications best, but the root par has many other meanings. 2 That is, two great cycles. It is usual for the copyists of Pahlavi MSS. to wish, in their colophons, that the persons for whom the MSS. are written, whether themselves or others, may retain the MSS. for a hundred and fifty years before leaving them to their children; which period is mentioned because it is supposed to constitute a great cycle of the moon and planets. 5 Written drfid instead of drfd. Dd2 404 SHAYAST LA-SHAYAST. 28. May Zamyéad destroy for thee the demon and fiend out of thy dwelling! 29. May Maraspend hold thee a throne in the resplendent heaven! 30. May Aniran the immortal, with every kind of all wealth, become thy desire! the horses of God (yazd4n)? who shall come that he may go, and thou mayest obtain a victory. 31. May destiny give thee a helper! he is the guardian of the ce/estial sphere for all these archangels whose names I have brought forward; may he be thy helper a¢ all times, in every good work and duty ! 32. Homage to Srit* the teacher! may he live long! may he be prosperous z# the land! may Azs be every pleasure and joy, axd every glory of the Kay4ns, through the will of the persistent Adharmazd ! CuHaPTeR XXIII. o. In the name of God and the good creation be health °! 1. Adharmazd is more creative, Vohiman is more * Both nouns are in the plural, and both verbs in the singular. Anfran is a personification of Av. anaghra raodau, ‘the beginningless lights,’ or fixed stars (which, however, are said to have been created by Aflharmazd in Bund. II, 1), and these stars appear to have been considered as horses of the angels (Bund. VI, 3, SZS. VI, 1). There are several uncertain phrases in §§ 30-32.
3anaghra raodau, ‘the beginningless lights,’ or fixed stars (which, however, are said to have been created by Aflharmazd in Bund. II, 1), and these stars appear to have been considered as horses of the angels (Bund. VI, 3, SZS. VI, 1). There are several uncertain phrases in §§ 30-32. * This would appear to be the name of the person to whom the benediction is addressed, as it can hardly be meant for the ancient hero Thrita, the Athrat of Bund. XXXI, 27, and the Srité of SZS. XI, 10, note. ’ Two versions of this chapter, detailing the qualities of the CHAPTER XXII, 28—XxIIl, 4. 405 embellished ?, Ardavahist is more brilliant?, Shatvaird is more exalted *, Spendarmad is more fruitful‘, Horvadad is moister, Amerédad is fatter °. 2. Din-pa-Ataré is just like Adharmazd?, Atar6 is hotter *, Avan is more golden®, Khir is more obser- . vant?®, M4h is more protective ", Tir is more liberal, Gés is swifter!?. 3. Din?’-pa-Mitré is just like Afharmazd, Mitrd is more judicial, Srésh is more vigorous, Rashn is more just, Fravardin is more powerful, Vahram is more victorious, Ram is more pleasing, Vad is more fragrant. 4. Din-pa-Dindé is just like AQharmazd, Diné is more valuable, Ard ' is more beautiful, Astad is purer, Asm4n is more lofty, Zamy4d is more conclusive, Maraspend is more thirty angels and archangels, are extant; one in M6, which has lost §§ 3-5, and the other in a very old MS. in the library of the high-priest of the Parsis at Bombay. This latter, being complete, is here taken as the text, while the variations of M6, which occur in nearly every epithet, are given in the notes. Which version is the oldest can hardly be ascertained with certainty from the state of the MSS. M6 omits this opening benediction. 1 M6 has ‘ more nimble.’ 2 M6 has ‘more discriminative.’ 5 M6 has ‘more active.’ * M6 has ‘more complete.’ ® M6 has ‘ fatter.’ * M6 has ‘more fruitful.’ 7 M6 has ‘ Dinéd is more desirous.’ * M6 has ‘more heating.’ ® Referring perhaps to the golden channels (Bund. XIII, 4, 5) through which the water of Arédvivsiir (a title of the angel Avan, ‘ waters’) is supposed to flow. M6 has ‘more glittering.’ 0 M6 has ‘more embellished.’ "1 M6 has varp4ntar, the meaning of which is uncertain. 1 M6 has ‘ more listening.’ . 13 The version in M6 ends here; the next folio being lost. ™ The same as Arshisang (see Bund. XXII, 4). 406 SHAYAST LA-SHAYAST. conveying the religion, Antran is the extreme of exertion and listening '. 5. May it be completed in peace and pleasure !
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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