Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. As revealed by the Avesta, it is said in the Vendidad? that these seven degrees (payak) of sin 1 See the note on B. Yt. I, o. * Referring to Vend. IV, 54-114, where seven classes of assault and their respective punishments are detailed. In our text eight classes of sin are named, although only seven degrees are mentioned; the second and third classes being apparently arranged together, as one degree of sin in § 2. Or the inconsistency may have arisen from the addition of the Farmén, a class of sin or crime not mentioned in the Vendidad, unless, indeed, it be the farm4n spékhtand, ‘neglect of commandment’ (referring probably to priest's commands), of Pahl. Vend. VI, 15. The other seven classes are thus described in Pahl. Vend. IV, 54-57, 79, 85, 93, 99, 106 :— ‘By the man whose weapon (or blow) is upraised for striking a man, that which is his Agerept is thus implanted in 42m. When it Aas moved forward—that is, he makes 7/ advance—#? is thus his Avoirist, that is, Avéirfst is implanted in him aad the Agerept merges into it, some say that it does not exist. When he comes on to him wth thoughts of malice—that is, he places a hand upon him—+‘ is thus his Aredfs, that is, Ared(s is implanted in him and the Avdirist merges into it, some say that it does not exist. A+ the fifth AredQs the man even becomes a Tan4p(har ; ¢hings at 240 SHAYAST LA-SHAYAST. are mentioned in revelation, which are Farm4n, Agerept, Avoirtst?, Aredis, Khér, Bazat, Yat, and Tanapdhar*. 2. A Farman is the weight of four sunrise (avar-khfrshédth) and in the forenoon (44itth = £4stth) are no more apart. . . . Whoever inflicts the Aredfis blow on a man ? ¢s one-fifth of a wound (résh). . . . Whoever inflicts that which is a cruel Khér (‘hurt’) on a man 7f ts one-fourth of a wound. . . . Whoever ‘inflicts that which is a bleeding Khér on a man ?#/ ts one-third of a wound. . . . Whoever shall give a man a bone-breaking Khér ## ts half a wound. . . . Whoever strikes a man the blow which puts Pim out of consciousness shall give a whole wound.’ This description does not mention Bas4i and Y4t, unless they be the two severer kinds of Khér; but Baz4f occurs in Pahl.Vend. IV, 115, V, 107, XIII, 38, though Y4t seems not to be mentioned in the Vendidad. Aredfis occurs again in Pahl. Vend. IfI, 151, and Khér in Pahl. Vend. III, 48, XIII, 38, and Yas. LVI, iv, 2. 1 Also written av6irist, avirist, alvirist, avOkfrist, and avakdrist in other places. * Five of these names are merely slight alterations of the Av. _ agerepta, avaoirista, aredus, vara, and tanuperetha (peretétanu or peshétanu). The last seven degrees are also noticed in a very obscure passage in Farh. Okh. pp. 36, 37 (correcting the text from the old MSS. M6 and K2o) as follows :—
2_ agerepta, avaoirista, aredus, vara, and tanuperetha (peretétanu or peshétanu). The last seven degrees are also noticed in a very obscure passage in Farh. Okh. pp. 36, 37 (correcting the text from the old MSS. M6 and K2o) as follows :— ‘Agere pt, “seized,” is that when they shall take up a weapon for smiting an innocent person ; Avé6irfst, “turning,” is that when one turns the weapon upon an innocent person , when through sinfulness one lays the weapon on a sinner the name is Aredfs; for whatever reaches the source of life the name is Khér; one explains Bas4f as “ smiting,” and Yat as “ going to,” andthe soul of man ought to be withstanding, as a counterstroke is the penalty for a Y4t when it Aas been so much away from the abode of life. Jn like manner Agerept, Avéirist, Aredfs, Khér, Baz4t, and Yat are also called good works, which are performed in like proportions, and are called by the names of weights and measures 7” the same manner. Of peshdtanus tanfim pairyéité the meaning is a Tanap(har; as they call a good work of three hundred a Tanaphar, on account of the three hundred like proportions of the same kind, the meaning of its name, Tan4pfhar, thereupon enters into sin, .. . A Khér is just that description of wound from which CHAPTER I, 2. 241 stirs, and each stir is four dirhams (gdgan)’ ; of Agerept and Avédirist that which is least is a scourging (taz4n6), and the amount of them which was specially ¢4a¢ which is most is said ¢o de one dirham?; an Aredds is thirty s¢évs®; a Khér is sixty stirs; a Bazai is ninety stirs; a YAt is a hundred and eighty stirs; and a Tandpdhar is three hundred stirs +. the blood comes, irrespective of where, how, how much, and wherewith it is inflicted ; 3¢ zs that which is a wound from the beginning, and that which will result therefrom.’ The application of this scale of offences is, however, not confined to these particular forms of assault, but has been extended (since the Avesta was compiled) to all classes of sins, and also to the good works which are supposed to counterbalance them. 1 The dirham has been variously estimated, at different times, as a weight of forty-five to sixty-seven grains, but perhaps fifty grains may be taken as the meaning of the text, and the stir may, therefore, be estimated at 200 grains. The Greeks used both these weights, which they called 8payyi and orarnp.
3The Greeks used both these weights, which they called 8payyi and orarnp. 2 The amounts of these first three degrees of sin are differently stated in other places (see Chaps. XI, 2, XVI, 1-3, 5). It is difficult to understand why the amounts of Agerept and Av6irtst should here be stated as less than that of Farman, and some Parsis, therefore, read vihast (as an irregular form of vist, ‘ twenty’) instead of vés-ast, ‘is most,’ so that they may translate the amount as ‘twenty dirhams ;’ but to obtain this result they would have to make further alterations in the Pahlavi text. Ina passage quoted by Spiegel (in his Traditionelle Literatur der Parsen, p. 88) from the Rivayat MS. Pra, in the Bibliothtque Nationale at Paris, it is stated that Farman is seven stirs, Agerept twelve stirs, and Avéirist fifteen stirs. Another Riva4yat makes the Farman eight stirs, 5 All MSS. have Aredfis st 30, ‘an Aredfis is thirty (30),’ leaving it doubtful whether dirhams or stirs are meant; and the same mode of writing is adopted in Chap. XI, 2. ‘ All authorities agree about the amounts of the last five degrees of sin. These amounts are the supposed weights of the several sins in the golden scales of the angel Rashnfi (see AV. V, 5), when the soul is called to account, for its actions during life, after the [5] R 242 SHAYAST LA-SHAYAST. 3. In the administration of the primitive faith? there are some who have been of different opinions
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.
11. As revealed by the Avesta, it is said in the Vendidad? that these seven degrees (payak) of sin 1 See the note on B. Yt. I, o. * Referring to Vend. IV, 54-114, where seven classes of assault and their respective punishments are detailed. In our text eight classes of sin are named, although only seven degrees are mentioned; the second and third classes being apparently arranged together, as one degree of sin in § 2. Or the inconsistency may have arisen from the addition of the Farmén, a class of sin or crime not mentioned in the Vendidad, unless, indeed, it be the farm4n spékhtand, ‘neglect of commandment’ (referring probably to priest's commands), of Pahl. Vend. VI, 15. The other seven classes are thus described in Pahl. Vend. IV, 54-57, 79, 85, 93, 99, 106 :— ‘By the man whose weapon (or blow) is upraised for striking a man, that which is his Agerept is thus implanted in 42m. When it Aas moved forward—that is, he makes 7/ advance—#? is thus his Avoirist, that is, Avéirfst is implanted in him aad the Agerept merges into it, some say that it does not exist. When he comes on to him wth thoughts of malice—that is, he places a hand upon him—+‘ is thus his Aredfs, that is, Ared(s is implanted in him and the Avdirist merges into it, some say that it does not exist. A+ the fifth AredQs the man even becomes a Tan4p(har ; ¢hings at 240 SHAYAST LA-SHAYAST. are mentioned in revelation, which are Farm4n, Agerept, Avoirtst?, Aredis, Khér, Bazat, Yat, and Tanapdhar*. 2. A Farman is the weight of four sunrise (avar-khfrshédth) and in the forenoon (44itth = £4stth) are no more apart. . . . Whoever inflicts the Aredfis blow on a man ? ¢s one-fifth of a wound (résh). . . . Whoever inflicts that which is a cruel Khér (‘hurt’) on a man 7f ts one-fourth of a wound. . . . Whoever ‘inflicts that which is a bleeding Khér on a man ?#/ ts one-third of a wound. . . . Whoever shall give a man a bone-breaking Khér ## ts half a wound. . . . Whoever strikes a man the blow which puts Pim out of consciousness shall give a whole wound.’ This description does not mention Bas4i and Y4t, unless they be the two severer kinds of Khér; but Baz4f occurs in Pahl.Vend. IV, 115, V, 107, XIII, 38, though Y4t seems not to be mentioned in the Vendidad. Aredfis occurs again in Pahl. Vend. IfI, 151, and Khér in Pahl. Vend. III, 48, XIII, 38, and Yas. LVI, iv, 2. 1 Also written av6irist, avirist, alvirist, avOkfrist, and avakdrist in other places. * Five of these names are merely slight alterations of the Av. _ agerepta, avaoirista, aredus, vara, and tanuperetha (peretétanu or peshétanu). The last seven degrees are also noticed in a very obscure passage in Farh. Okh. pp. 36, 37 (correcting the text from the old MSS. M6 and K2o) as follows :—
2_ agerepta, avaoirista, aredus, vara, and tanuperetha (peretétanu or peshétanu). The last seven degrees are also noticed in a very obscure passage in Farh. Okh. pp. 36, 37 (correcting the text from the old MSS. M6 and K2o) as follows :— ‘Agere pt, “seized,” is that when they shall take up a weapon for smiting an innocent person ; Avé6irfst, “turning,” is that when one turns the weapon upon an innocent person , when through sinfulness one lays the weapon on a sinner the name is Aredfs; for whatever reaches the source of life the name is Khér; one explains Bas4f as “ smiting,” and Yat as “ going to,” andthe soul of man ought to be withstanding, as a counterstroke is the penalty for a Y4t when it Aas been so much away from the abode of life. Jn like manner Agerept, Avéirist, Aredfs, Khér, Baz4t, and Yat are also called good works, which are performed in like proportions, and are called by the names of weights and measures 7” the same manner. Of peshdtanus tanfim pairyéité the meaning is a Tanap(har; as they call a good work of three hundred a Tanaphar, on account of the three hundred like proportions of the same kind, the meaning of its name, Tan4pfhar, thereupon enters into sin, .. . A Khér is just that description of wound from which CHAPTER I, 2. 241 stirs, and each stir is four dirhams (gdgan)’ ; of Agerept and Avédirist that which is least is a scourging (taz4n6), and the amount of them which was specially ¢4a¢ which is most is said ¢o de one dirham?; an Aredds is thirty s¢évs®; a Khér is sixty stirs; a Bazai is ninety stirs; a YAt is a hundred and eighty stirs; and a Tandpdhar is three hundred stirs +. the blood comes, irrespective of where, how, how much, and wherewith it is inflicted ; 3¢ zs that which is a wound from the beginning, and that which will result therefrom.’ The application of this scale of offences is, however, not confined to these particular forms of assault, but has been extended (since the Avesta was compiled) to all classes of sins, and also to the good works which are supposed to counterbalance them. 1 The dirham has been variously estimated, at different times, as a weight of forty-five to sixty-seven grains, but perhaps fifty grains may be taken as the meaning of the text, and the stir may, therefore, be estimated at 200 grains. The Greeks used both these weights, which they called 8payyi and orarnp.
3The Greeks used both these weights, which they called 8payyi and orarnp. 2 The amounts of these first three degrees of sin are differently stated in other places (see Chaps. XI, 2, XVI, 1-3, 5). It is difficult to understand why the amounts of Agerept and Av6irtst should here be stated as less than that of Farman, and some Parsis, therefore, read vihast (as an irregular form of vist, ‘ twenty’) instead of vés-ast, ‘is most,’ so that they may translate the amount as ‘twenty dirhams ;’ but to obtain this result they would have to make further alterations in the Pahlavi text. Ina passage quoted by Spiegel (in his Traditionelle Literatur der Parsen, p. 88) from the Rivayat MS. Pra, in the Bibliothtque Nationale at Paris, it is stated that Farman is seven stirs, Agerept twelve stirs, and Avéirist fifteen stirs. Another Riva4yat makes the Farman eight stirs, 5 All MSS. have Aredfis st 30, ‘an Aredfis is thirty (30),’ leaving it doubtful whether dirhams or stirs are meant; and the same mode of writing is adopted in Chap. XI, 2. ‘ All authorities agree about the amounts of the last five degrees of sin. These amounts are the supposed weights of the several sins in the golden scales of the angel Rashnfi (see AV. V, 5), when the soul is called to account, for its actions during life, after the [5] R 242 SHAYAST LA-SHAYAST. 3. In the administration of the primitive faith? there are some who have been of different opinions
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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