Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1rAs, ‘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 technical terms hamréd and paftréd, for contagion and infection, are merely corruptions of Av. him-raéthwayéiti and paiti-raéthwayéiti. The definition of the latter one is omitted in K2o by mistake. CHAPTER II, 57-63. 261 réd@) is that when! ne is in contact with him who touched the corpse ; and from contact with him who is the eleventh ? indirect pollution cleaves to one ix the same manner. 61. The indirect pollution of an ape * and a menstruous woman, not acting the same way, remains. 62. The shepherd’s dog, and likewise the village-dog, and others also of the like kind carry contamination to eight‘; and when they shall carry the carcase down on the ground ¢he place® is clean immediately; and that, too, which dies on a balcony (AskQp), until they shall carry z¢ down to the bottom, is polluted for the length of a year. 63. Whoever brings dead matter (nas4t) on any person is worthy of death; he is thrice worthy of 1 Reading amat, ‘when,’ instead of mfin, ‘ which’ (see note to Bund. I, 7). * Vend. V, 86, 87 limits the pollution to the eleventh person infected, in the extreme case of the corpse having been a priest; but Pahl. Vend. V, 107 quotes the opinion of Sésh4ns that until a dog has gazed at the corpse the pollution extends to the twelfth, but only the first ten require the ceremonial purification of the bareshnfim, the others being cleansed by ordinary washing with bull’s urine and water. 5 Pahl, Vend. V, 107 states, however, that ‘everything of th: ape (kapik) is just like mankind.’ The meaning of § 61 is very uncertain, as the text can be both read and translated several ways, and none of them are very satisfactory. * That is, in the case of the shepherd’s dog (see Vend. V, 92, 93); the carcases of other dogs occasion the indirect pollution of fewer persons, in proportion to their inferior importance; but Pahl. Vend. V, 107 states, with regard to this importance, that when ‘in doubt, every man is to be considered as a priest, and every dog as a shepherd’s dog,’ so as to be on the safe side, by exacting the maximum amount of purification in all doubtful cases. 5 The Pahlavi text leaves it doubtful whether the place, the people, or the carcase becomes clean, but the first is the most probable. 262 SHAYAST LA-SHAYAST.
25 The Pahlavi text leaves it doubtful whether the place, the people, or the carcase becomes clean, but the first is the most probable. 262 SHAYAST LA-SHAYAST. death! at the time when a dog &as not seen the corpse (nasat); and ¢f through negligence of appliances and means (44r va tQb4n®) he disturbs 27, and disturbs z¢ by touching it, he knows that z¢ zs a sin worthy of death; and for a corpse that a dog has seen, and one that a dog has not seen, the accountability is to be understood 4o de as much *, and Jor the death and sickness * of a feeble man and a powerful ove. 64. Afarg has said there is no account of appliances and means‘, for ¢¢ is not allowable to commit a sin worthy of death in cases of death and sickness. 65. When they move a corpse which a dog Aas not seen with a thousand men, even then the bodies of the whole xuméer are polluted, and are to be washed for them with ceremony (pisak)* 66. And for that which a dog Aas seen, except that one only when a man shall move 7¢ all” by touching 7¢, his washing is then not ¢o de with ceremony. 67. And when he is in contact azd does not move 7¢, he is to be washed with bull’s urine axd water. 68. And ‘ That is, he has committed a sin equivalent to three mortal sins (marg-arg4n). 2 Reading ves as equivalent to vés. 5 Reading rakhtakth (compare Pers. rakhtah, ‘sick, wounded’). ‘ This opinion of Afarg (see Chap. I, 3) is also quoted in Pahl. Vend. III, 48. 5 This statement is repeated in Chap. X, 33. © That is, with the Bareshnfim ceremony. 7 This exception (which is repeated in §§ 68, 71) seems to imply that §§ 66, 68, 71 refer to the collection of any fragments of a corpse found in the wilderness, or in water; and the exemption from the troublesome purification ceremony in such cases, is probably intended to encourage people to undertake the disagreeable duty of attending to such fragments. CHAPTER II, 64-71. 263 when he shall move with a stake (dar)! a corpse which a dog Aas not seen, except that one only when he shall move z¢ all, the washing for him is not ¢o de with ceremony.
3CHAPTER II, 64-71. 263 when he shall move with a stake (dar)! a corpse which a dog Aas not seen, except that one only when he shall move z¢ all, the washing for him is not ¢o de with ceremony. 69. And when a man shall move a corpse, which a dog as not seen, by the hand of another man, he who moves it by the hand of a man, and he also whose own hand’s strength does z¢ are polluted in the bodies of both; and it is the root of a Tandpdhar? sez for him himself and of a Tanapdhar for the other one, for this reason, because his own body and that also of the other are both made _ polluted through sinfulness. 70. And when there is not in him, nor even originating with 42m (ahambdniA), the strength of him whose own hand 2¢ 2s, it is just as though he would move it (the corpse) with a stake *; and he who held z¢ in the way of contact with his hand is to be washed with ceremony ; and it is the root of a Tandpdhar sin for him whose own hand z¢ zs, and of a Khér‘ for himself. 71. When he shall move a corpse by the hand of a man, and the corpse is of those which a dog has seen— except that one only when he shall move it all '— the washing for him is not 40 de with ceremony. 1 The interposition of the stake, or piece of wood, prevents the direct attack of the Nasfs, or demon of corruption, which has not been driven away by a dog. That inanimate objects are supposed to stop the progress of the pollution appears from § 57. * See Chap. I, 1,2. Asin is figuratively said to take root in the body, when it has to be eradicated, or figuratively dug up. 5 See § 68. If he employs another man to move the corpse merely because he is physically unable to do it himself, he escapes with less pollution than when he is able to do the work himself ; but the man employed suffers the same in both cases. * See Chap. I, 1, 2. 5 See § 66. 264 SHAYAST LA-SHAYAST. ‘72, When one is going dy a place at night, and comes back there on the morrow, and a corpse lies there, and he does not know whether the evil (dis) was there when he came by’, or not, it is to be considered by him that it was not there. 73. Ofa flock in which is a sheep by whom dead matter is eaten, of a forest in which is a tree with which dead matter is mingled, and of a firewoodstand (aesamd4n) in which is a stick of firewood with which grease is mingled, Afarg said that it is not proper to make the flock and the forest fruitful, and the firewood is useless *. 74. About a door on which a corpse impinges; as to the door of a town and city they have been of the same opinion, that z¢ is to be discarded by 4zs comrades (hamk4r)’; as to a door which is mostly closed (badtim)* they have been of different opinions, 1 Literally, ‘when I came by ;’ the usual Persian idiom in such phrases. * This statement of Afarg’s, so far as it relates to greasy firewood, will be found in Pahl. Vend. V, 14. 5 Or, ‘bythe community.’ The same rule is mentioned in Pahl. Vend. V, 14.
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.
1rAs, ‘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 technical terms hamréd and paftréd, for contagion and infection, are merely corruptions of Av. him-raéthwayéiti and paiti-raéthwayéiti. The definition of the latter one is omitted in K2o by mistake. CHAPTER II, 57-63. 261 réd@) is that when! ne is in contact with him who touched the corpse ; and from contact with him who is the eleventh ? indirect pollution cleaves to one ix the same manner. 61. The indirect pollution of an ape * and a menstruous woman, not acting the same way, remains. 62. The shepherd’s dog, and likewise the village-dog, and others also of the like kind carry contamination to eight‘; and when they shall carry the carcase down on the ground ¢he place® is clean immediately; and that, too, which dies on a balcony (AskQp), until they shall carry z¢ down to the bottom, is polluted for the length of a year. 63. Whoever brings dead matter (nas4t) on any person is worthy of death; he is thrice worthy of 1 Reading amat, ‘when,’ instead of mfin, ‘ which’ (see note to Bund. I, 7). * Vend. V, 86, 87 limits the pollution to the eleventh person infected, in the extreme case of the corpse having been a priest; but Pahl. Vend. V, 107 quotes the opinion of Sésh4ns that until a dog has gazed at the corpse the pollution extends to the twelfth, but only the first ten require the ceremonial purification of the bareshnfim, the others being cleansed by ordinary washing with bull’s urine and water. 5 Pahl, Vend. V, 107 states, however, that ‘everything of th: ape (kapik) is just like mankind.’ The meaning of § 61 is very uncertain, as the text can be both read and translated several ways, and none of them are very satisfactory. * That is, in the case of the shepherd’s dog (see Vend. V, 92, 93); the carcases of other dogs occasion the indirect pollution of fewer persons, in proportion to their inferior importance; but Pahl. Vend. V, 107 states, with regard to this importance, that when ‘in doubt, every man is to be considered as a priest, and every dog as a shepherd’s dog,’ so as to be on the safe side, by exacting the maximum amount of purification in all doubtful cases. 5 The Pahlavi text leaves it doubtful whether the place, the people, or the carcase becomes clean, but the first is the most probable. 262 SHAYAST LA-SHAYAST.
25 The Pahlavi text leaves it doubtful whether the place, the people, or the carcase becomes clean, but the first is the most probable. 262 SHAYAST LA-SHAYAST. death! at the time when a dog &as not seen the corpse (nasat); and ¢f through negligence of appliances and means (44r va tQb4n®) he disturbs 27, and disturbs z¢ by touching it, he knows that z¢ zs a sin worthy of death; and for a corpse that a dog has seen, and one that a dog has not seen, the accountability is to be understood 4o de as much *, and Jor the death and sickness * of a feeble man and a powerful ove. 64. Afarg has said there is no account of appliances and means‘, for ¢¢ is not allowable to commit a sin worthy of death in cases of death and sickness. 65. When they move a corpse which a dog Aas not seen with a thousand men, even then the bodies of the whole xuméer are polluted, and are to be washed for them with ceremony (pisak)* 66. And for that which a dog Aas seen, except that one only when a man shall move 7¢ all” by touching 7¢, his washing is then not ¢o de with ceremony. 67. And when he is in contact azd does not move 7¢, he is to be washed with bull’s urine axd water. 68. And ‘ That is, he has committed a sin equivalent to three mortal sins (marg-arg4n). 2 Reading ves as equivalent to vés. 5 Reading rakhtakth (compare Pers. rakhtah, ‘sick, wounded’). ‘ This opinion of Afarg (see Chap. I, 3) is also quoted in Pahl. Vend. III, 48. 5 This statement is repeated in Chap. X, 33. © That is, with the Bareshnfim ceremony. 7 This exception (which is repeated in §§ 68, 71) seems to imply that §§ 66, 68, 71 refer to the collection of any fragments of a corpse found in the wilderness, or in water; and the exemption from the troublesome purification ceremony in such cases, is probably intended to encourage people to undertake the disagreeable duty of attending to such fragments. CHAPTER II, 64-71. 263 when he shall move with a stake (dar)! a corpse which a dog Aas not seen, except that one only when he shall move z¢ all, the washing for him is not ¢o de with ceremony.
3CHAPTER II, 64-71. 263 when he shall move with a stake (dar)! a corpse which a dog Aas not seen, except that one only when he shall move z¢ all, the washing for him is not ¢o de with ceremony. 69. And when a man shall move a corpse, which a dog as not seen, by the hand of another man, he who moves it by the hand of a man, and he also whose own hand’s strength does z¢ are polluted in the bodies of both; and it is the root of a Tandpdhar? sez for him himself and of a Tanapdhar for the other one, for this reason, because his own body and that also of the other are both made _ polluted through sinfulness. 70. And when there is not in him, nor even originating with 42m (ahambdniA), the strength of him whose own hand 2¢ 2s, it is just as though he would move it (the corpse) with a stake *; and he who held z¢ in the way of contact with his hand is to be washed with ceremony ; and it is the root of a Tandpdhar sin for him whose own hand z¢ zs, and of a Khér‘ for himself. 71. When he shall move a corpse by the hand of a man, and the corpse is of those which a dog has seen— except that one only when he shall move it all '— the washing for him is not 40 de with ceremony. 1 The interposition of the stake, or piece of wood, prevents the direct attack of the Nasfs, or demon of corruption, which has not been driven away by a dog. That inanimate objects are supposed to stop the progress of the pollution appears from § 57. * See Chap. I, 1,2. Asin is figuratively said to take root in the body, when it has to be eradicated, or figuratively dug up. 5 See § 68. If he employs another man to move the corpse merely because he is physically unable to do it himself, he escapes with less pollution than when he is able to do the work himself ; but the man employed suffers the same in both cases. * See Chap. I, 1, 2. 5 See § 66. 264 SHAYAST LA-SHAYAST. ‘72, When one is going dy a place at night, and comes back there on the morrow, and a corpse lies there, and he does not know whether the evil (dis) was there when he came by’, or not, it is to be considered by him that it was not there. 73. Ofa flock in which is a sheep by whom dead matter is eaten, of a forest in which is a tree with which dead matter is mingled, and of a firewoodstand (aesamd4n) in which is a stick of firewood with which grease is mingled, Afarg said that it is not proper to make the flock and the forest fruitful, and the firewood is useless *. 74. About a door on which a corpse impinges; as to the door of a town and city they have been of the same opinion, that z¢ is to be discarded by 4zs comrades (hamk4r)’; as to a door which is mostly closed (badtim)* they have been of different opinions, 1 Literally, ‘when I came by ;’ the usual Persian idiom in such phrases. * This statement of Afarg’s, so far as it relates to greasy firewood, will be found in Pahl. Vend. V, 14. 5 Or, ‘bythe community.’ The same rule is mentioned in Pahl. Vend. V, 14.
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.