Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Yas. XXIX, 1b, Pahl. Vend. V, 107, XIII, 38, Farh. Okh. pp. 32, 33; and in some editions of the Khurdah Avesta it is defined as selling stolen men or animals into misery, or one’s own domestic cattle to the butcher, also spoiling and tearing up good clothing, or wasting and spoiling good food. ’ The meaning is, that if it became necessary to break through the wall in order to remove the fire unpolluted, the sin committed through damaging the wall will not be punished either in this world or the next. ‘ That is, nearer than three steps, which is considered to be the minimum distance at which any degree of purity can be maintained. 5 A marg-arg4n sin, on committing which the sinner is required to place his life at the disposal of the high-priest (see Chap. VIII, 2,5, 6, 21). It is usually considered equivalent to fifteen Tanépfihars (see Chap. I, 1, 2). CHAPTER II, 39-45. 257 or amonth'. 42. Clothing also zz like manner, except that which oze wears on the body; that, even in that time, is not clean, since it remains in use. 43. And the holy-water (zéhar)?, too, which is taken and remains z that place, is to be carried away immediately to the water; also the sacred milk (gtv)* azd butter (gum)* z# like manner. 44. Of the prayer® clothing Vand-Afharmazd * said that it is usable in the length of nine nights ov a month ; the writer’ (daptr) said that it is when they perform the washing of hands, and wash z¢ thoroughly, it will become clean at the time. 45. If in a house there are three rooms (gungtnak), and ome shall die in the entrance place (darg4s), if z¢ de so that they may set the door open, and the corpse comes to this side, only this 1 According to the season of the year, the period of uncleanness being nine nights in the five winter months, and a month in the seven summer months (see Vend. V, 129). * Av. zaothra; this holy-water is consecrated by the priest reciting certain prayers while holding the empty metal cups in his hands, while filling them with water, and after filling them (see Haug’s Essays, p. 397). * The Av. gdus givya, ‘product of the living cow,’ which is kept in a metal saucer during the ceremonies, and used for sprinkling the sacred twigs (baresém), and for mixing with the holy-water and Hém-juice in the mortar (see Haug’s Essays, PP. 403, 405, 406). * Compare Pers. fim, ‘fat;’ it is the Av. g4us hudhau, ‘product of the well-yielding cow,’ a small piece of which is placed upon one of the sacred pancakes, or wafers (drén), during the ceremonies (see Haug’s Essays, pp. 396, 407). 5 Reading yast; but it may be gast, ‘ changed.’ * See the note on Chap. I, 4. 7 There appear to be, as yet, no means of ascertaining the name of the writer of the Sh4yast l4-shayast, who gives his own opinion here. (s] Ss 258 SHAYAST LA-SHAYAST.
2396, 407). 5 Reading yast; but it may be gast, ‘ changed.’ * See the note on Chap. I, 4. 7 There appear to be, as yet, no means of ascertaining the name of the writer of the Sh4yast l4-shayast, who gives his own opinion here. (s] Ss 258 SHAYAST LA-SHAYAST. side is polluted; and if the corpse comes to that side, only that side is polluted; when it comes to both sides at once (aév4é&), only the entrance place is polluted alone, both the dwelling-rooms (kh4nak) are clean. 46. And the vault of the sacred fires! alone does not become polluted. 47. If one shall die in a wild spot (vaskar), prepared food which is within three steps is all useless, and beyond four: steps it is not polluted. 48. Prepared food is this, such as bread, boiled and roast meat, and prepared broth *. 49. And the ashes (var) of the sacred fire*® become in a measure polluted. 50. Should they carry in the fire into that house in which the length of nine nights oy a month is requisite for becoming clean, ¢heve is a sin of one Tandpohar‘ through carrying z¢ in, and one Tan4pahar through kindling z¢; and every trifling creature (khar or kha) which shall die and shall remain causes a sin of one Tandpthar. 51. Also through carrying water in, ‘kere is a sin of one Farman; and to pour water on the place where amy one’s life departs is a sin of one Tan4pdhar, and to pour 2 on a different place is a sin of one Yat. 52. And to ' Literally, ‘the vault of the fires of Vahrém.’ Pahl. Vend. V, 134 says ‘the vault of the fires is /:ad/e just like an empty house.’ Both this section and § 49 seem out of place. * See Pahl. Vend. V, 134. ® Literally, ‘the produce of the fire of V4&hram,’ a term for ‘ashes,’- which is used in Pahl. Vend. V, 150 along with the equivalent phrase, ‘clothing of the fire’ (see Chap. III, 27). * See Chap. I, 1, 2 for the degrees of sin mentioned in § 50, 51, 53- CHAPTER II, 46-56. 259 undergo ablution ! inside ¢he unclean house is all nonablution. 53. And whoever goes into it needlessly, his body and clothes are to be every time thoroughly washed, and his sin is one Tanapdhar; and when he goes in needfully z¢ is neither good work nor sin*. 54. And this pollution is all in the sharp account (ttkhak am4r) when the life departs?; the only thing which amounts to polluting is contact with the flesh, and even with the hair and nails. 55. Of the contact which is stated in the Avesta‘, the account is that zt zs from one side, and it ever cleaves to one; the curse (gazisn)® which is stated in the Avesta advances from all four sides. 56. Séshyans® said it is, until its exhibition to a dog, just as it becomes at the time when its life departs’; a priest, a 1 That is, the ceremonial ablution (p4dty4zth), or ‘ washing, with water, the hands and arms up to the elbows, the face as far as behind the ears, and the feet up to the ankles,’ whilst a certain form of prayer is recited (see AV. p. 148, note).
3p. 148, note). * Here again, as in § 38, the strict letter of the law is relaxed in case of necessity. 5 Meaning, apparently, that any pollution is taken into account, as a sin, in the investigation the soul has to undergo upon entering the other world. Much of this paragraph will be found in Pahl. Vend. V, 107. * Referring to Vend. V, 82-107, which gives an account of the number of persons through whom the pollution of a corpse or carcase will pass, which is in proportion to the importance of the dead individual. The statement here made is that the infection, passing from one to the other, enters each person only on one side, but the demon of corruption attacks them on all sides. 5 Meaning, probably, the Nas(s, or demon of corruption (see § 1), who is said to rush upon all those polluted as detailed in Vend. V, 82-107. * See Chap. I, 3. 7 That is, until seen by the dog the corpse remains pervaded by the demon of corruption and hazardous to approach (see §§ 1-4). ; S 2 260 SHAYAST LA-SHAYAST. warrior, and a husbandman are no use, for merely a dog is stated. 57. Kishtand-bigéd! said the account is at the time when its life departs; and that which Kashtané-bigéd specially said is, ‘when anything is inside it (the place) the pollution is as far as to the place where that thing stands.’ 58. When a dog, or a goat, or a pig is requisite (darvai)? it is proper, for the pollution does not attack further there ; and the pollution of a child in the womb is a/ong with the mother. 59- The direct pollution of a hedgehog ® cleaves to ove, and not the indirect pollution. 60. Direct pollution (hamréq) * is that when the body is in contact with a corpse, and indirect pollution (pait- 1 See Chap. I, 4, note. This name is nearly always written Kushtané-biigéd in Sls. in Kzo and M6; it is not mentioned in Pahl. Vend. V, 107, although the details here quoted are there given in part. * The meaning is not quite clear, but this sentence is probably to be read in connection with the preceding one, as implying that where such domestic animals are kept they can be used for stopping the infection, as effectually as any inanimate object. The pig is here mentioned as a common domestic animal, but Parsis have long since adopted the prejudices of Hindus and Muhammadans as regards the uncleanness of the pig. 5 As Vend. V, 108-112 says the same of the dog urupi, it would seem that the writer of our text considered the urupi to be a hedgehog (zfizak); the Pahlavi translation of the Vendidad renders it by rapuk or rfpfk, which appears to be merely an approximate transcript of the Avesta word; traditionally, this is read raspfik and compared with Pers. rAs, ‘ichneumon;’ its identification with the hedgehog is certainly doubtful, although it appears to be admitted in Pahl. Vend.V, 112, where the same words are used as in this section.
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.
1Yas. XXIX, 1b, Pahl. Vend. V, 107, XIII, 38, Farh. Okh. pp. 32, 33; and in some editions of the Khurdah Avesta it is defined as selling stolen men or animals into misery, or one’s own domestic cattle to the butcher, also spoiling and tearing up good clothing, or wasting and spoiling good food. ’ The meaning is, that if it became necessary to break through the wall in order to remove the fire unpolluted, the sin committed through damaging the wall will not be punished either in this world or the next. ‘ That is, nearer than three steps, which is considered to be the minimum distance at which any degree of purity can be maintained. 5 A marg-arg4n sin, on committing which the sinner is required to place his life at the disposal of the high-priest (see Chap. VIII, 2,5, 6, 21). It is usually considered equivalent to fifteen Tanépfihars (see Chap. I, 1, 2). CHAPTER II, 39-45. 257 or amonth'. 42. Clothing also zz like manner, except that which oze wears on the body; that, even in that time, is not clean, since it remains in use. 43. And the holy-water (zéhar)?, too, which is taken and remains z that place, is to be carried away immediately to the water; also the sacred milk (gtv)* azd butter (gum)* z# like manner. 44. Of the prayer® clothing Vand-Afharmazd * said that it is usable in the length of nine nights ov a month ; the writer’ (daptr) said that it is when they perform the washing of hands, and wash z¢ thoroughly, it will become clean at the time. 45. If in a house there are three rooms (gungtnak), and ome shall die in the entrance place (darg4s), if z¢ de so that they may set the door open, and the corpse comes to this side, only this 1 According to the season of the year, the period of uncleanness being nine nights in the five winter months, and a month in the seven summer months (see Vend. V, 129). * Av. zaothra; this holy-water is consecrated by the priest reciting certain prayers while holding the empty metal cups in his hands, while filling them with water, and after filling them (see Haug’s Essays, p. 397). * The Av. gdus givya, ‘product of the living cow,’ which is kept in a metal saucer during the ceremonies, and used for sprinkling the sacred twigs (baresém), and for mixing with the holy-water and Hém-juice in the mortar (see Haug’s Essays, PP. 403, 405, 406). * Compare Pers. fim, ‘fat;’ it is the Av. g4us hudhau, ‘product of the well-yielding cow,’ a small piece of which is placed upon one of the sacred pancakes, or wafers (drén), during the ceremonies (see Haug’s Essays, pp. 396, 407). 5 Reading yast; but it may be gast, ‘ changed.’ * See the note on Chap. I, 4. 7 There appear to be, as yet, no means of ascertaining the name of the writer of the Sh4yast l4-shayast, who gives his own opinion here. (s] Ss 258 SHAYAST LA-SHAYAST.
2396, 407). 5 Reading yast; but it may be gast, ‘ changed.’ * See the note on Chap. I, 4. 7 There appear to be, as yet, no means of ascertaining the name of the writer of the Sh4yast l4-shayast, who gives his own opinion here. (s] Ss 258 SHAYAST LA-SHAYAST. side is polluted; and if the corpse comes to that side, only that side is polluted; when it comes to both sides at once (aév4é&), only the entrance place is polluted alone, both the dwelling-rooms (kh4nak) are clean. 46. And the vault of the sacred fires! alone does not become polluted. 47. If one shall die in a wild spot (vaskar), prepared food which is within three steps is all useless, and beyond four: steps it is not polluted. 48. Prepared food is this, such as bread, boiled and roast meat, and prepared broth *. 49. And the ashes (var) of the sacred fire*® become in a measure polluted. 50. Should they carry in the fire into that house in which the length of nine nights oy a month is requisite for becoming clean, ¢heve is a sin of one Tandpohar‘ through carrying z¢ in, and one Tan4pahar through kindling z¢; and every trifling creature (khar or kha) which shall die and shall remain causes a sin of one Tandpthar. 51. Also through carrying water in, ‘kere is a sin of one Farman; and to pour water on the place where amy one’s life departs is a sin of one Tan4pdhar, and to pour 2 on a different place is a sin of one Yat. 52. And to ' Literally, ‘the vault of the fires of Vahrém.’ Pahl. Vend. V, 134 says ‘the vault of the fires is /:ad/e just like an empty house.’ Both this section and § 49 seem out of place. * See Pahl. Vend. V, 134. ® Literally, ‘the produce of the fire of V4&hram,’ a term for ‘ashes,’- which is used in Pahl. Vend. V, 150 along with the equivalent phrase, ‘clothing of the fire’ (see Chap. III, 27). * See Chap. I, 1, 2 for the degrees of sin mentioned in § 50, 51, 53- CHAPTER II, 46-56. 259 undergo ablution ! inside ¢he unclean house is all nonablution. 53. And whoever goes into it needlessly, his body and clothes are to be every time thoroughly washed, and his sin is one Tanapdhar; and when he goes in needfully z¢ is neither good work nor sin*. 54. And this pollution is all in the sharp account (ttkhak am4r) when the life departs?; the only thing which amounts to polluting is contact with the flesh, and even with the hair and nails. 55. Of the contact which is stated in the Avesta‘, the account is that zt zs from one side, and it ever cleaves to one; the curse (gazisn)® which is stated in the Avesta advances from all four sides. 56. Séshyans® said it is, until its exhibition to a dog, just as it becomes at the time when its life departs’; a priest, a 1 That is, the ceremonial ablution (p4dty4zth), or ‘ washing, with water, the hands and arms up to the elbows, the face as far as behind the ears, and the feet up to the ankles,’ whilst a certain form of prayer is recited (see AV. p. 148, note).
3p. 148, note). * Here again, as in § 38, the strict letter of the law is relaxed in case of necessity. 5 Meaning, apparently, that any pollution is taken into account, as a sin, in the investigation the soul has to undergo upon entering the other world. Much of this paragraph will be found in Pahl. Vend. V, 107. * Referring to Vend. V, 82-107, which gives an account of the number of persons through whom the pollution of a corpse or carcase will pass, which is in proportion to the importance of the dead individual. The statement here made is that the infection, passing from one to the other, enters each person only on one side, but the demon of corruption attacks them on all sides. 5 Meaning, probably, the Nas(s, or demon of corruption (see § 1), who is said to rush upon all those polluted as detailed in Vend. V, 82-107. * See Chap. I, 3. 7 That is, until seen by the dog the corpse remains pervaded by the demon of corruption and hazardous to approach (see §§ 1-4). ; S 2 260 SHAYAST LA-SHAYAST. warrior, and a husbandman are no use, for merely a dog is stated. 57. Kishtand-bigéd! said the account is at the time when its life departs; and that which Kashtané-bigéd specially said is, ‘when anything is inside it (the place) the pollution is as far as to the place where that thing stands.’ 58. When a dog, or a goat, or a pig is requisite (darvai)? it is proper, for the pollution does not attack further there ; and the pollution of a child in the womb is a/ong with the mother. 59- The direct pollution of a hedgehog ® cleaves to ove, and not the indirect pollution. 60. Direct pollution (hamréq) * is that when the body is in contact with a corpse, and indirect pollution (pait- 1 See Chap. I, 4, note. This name is nearly always written Kushtané-biigéd in Sls. in Kzo and M6; it is not mentioned in Pahl. Vend. V, 107, although the details here quoted are there given in part. * The meaning is not quite clear, but this sentence is probably to be read in connection with the preceding one, as implying that where such domestic animals are kept they can be used for stopping the infection, as effectually as any inanimate object. The pig is here mentioned as a common domestic animal, but Parsis have long since adopted the prejudices of Hindus and Muhammadans as regards the uncleanness of the pig. 5 As Vend. V, 108-112 says the same of the dog urupi, it would seem that the writer of our text considered the urupi to be a hedgehog (zfizak); the Pahlavi translation of the Vendidad renders it by rapuk or rfpfk, which appears to be merely an approximate transcript of the Avesta word; traditionally, this is read raspfik and compared with Pers. rAs, ‘ichneumon;’ its identification with the hedgehog is certainly doubtful, although it appears to be admitted in Pahl. Vend.V, 112, where the same words are used as in this section.
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.
No commentary for this page.