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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1> Dastir Jam4spji reads val bavan-i 4t4sh, ‘to the part of the fire.’ From what follows it would seem doubtful whether this distant approach to the fire is allowable until she is ready for washing. * See § 6, note. ® Or, ‘goes up from the place of menstruation.’ 282 SHAYAST LA-SHAYAST. miscarriage (nasA4t yeheviintand) is evident—is then to be washed with bull’s urine and water; when her pregnancy is not certain she is to be considered as menstruous. 23. Some say', moreover, that when miscarriage is certainly manifest she is, meanwhile, to be considered as menstruous. 24. Some say that when she is doubtful about the miscarriage she is to be washed with ceremony ®. 25. And for any one? who comes in contact with a menstruous woman, or with the person whom it is necessary to wash with water and bull's urine, ¢¢ is the root of a sin of sixty sttrs*. 26. And for whomever knowingly has sexual intercourse with a menstruous woman 7¢ is the root of a sin of fifteen Tanapthars and sixty sttrs 5 27. Of a menstruous woman who sees a fire the sin is one Farman £, and when she goes within three steps z/ is one Tandpfhar, and when she puts a hand on the fire itself? z¢ is a sin of fifteen Tan4pahars; and zz like manner as fo the ashes® and water goblet®. 28. When she looks at water z¢ is a 1 Literally, ‘there is one who says thus.’ * See Chap. II, 65. * Reading ais instead of adinas, ‘then for him.’ ‘ That is, the sin is a Khér (see Chap. I, 2). ® According to the Avesta (Vend. XV, 23, 24) he becomes a peshétanu (Pahl. tanapfhar). The Hebrew law (Lev. xv. 24) makes him unclean for seven days. ® See Chap. I, 2. That it was sinful for her to look at fire, even in Avesta times, appears from Vend. XVI, 8. 7 Literally, ‘on the body of the fire.’ * That libfsy4 means ‘ashes’ appears from Pahl. Vend. V, 150; literally it is Huzvaris for ‘clothing or covering,’ and is so used in Pahl. Vend. VI, 106, VII, 122. Metaphorically, ashes are the clothing of the fire. ® Reading dfibalak; but the word is doubtful. Possibly it CHAPTER III, 23-32. 283 sin of one Farman; when she sits in water z¢ is a sin of fifteen Tan4pfhars; and when through disobedience she walks out in the rain every single drop is a sin of fifteen Tanapdhars for her. 29. And the sun and other luminaries are not to be looked at by her, and animals and plants are not to be looked at by her, and conversation with a righteous man is not to be held by her; for a fiend so violent is that fiend of menstruation!, ¢4a¢, where another fiend does not smite anything with a look (akhsh), it smites with a look. 30. As fo a house? in which is a menstruous woman, the fire of that house is not to be kindled; food which is delivered up from before a menstruous woman is not proper for the same woman *, 31. A tray-cloth (khv4né gamak) which stands before 4er, when it is not in contact with her, is not polluted; a table-napkin (pataskhdr) when apart from her thigh, and contact does not occur, is proper +.
2A tray-cloth (khv4né gamak) which stands before 4er, when it is not in contact with her, is not polluted; a table-napkin (pataskhdr) when apart from her thigh, and contact does not occur, is proper +. 32. When one® wishes to consecrate the sacred cakes (drén)*, when one holds up the sacred twigs should be read gébarak for gav-bar, ‘bull’s produce,’ referring to the bull’s urine which, with ashes, is prescribed (Vend. V, 148) as the first food for a woman after miscarriage. * The demoness Géh (see Bund. III, 3-9). * By khanak, ‘house, abode,’ must here be understood merely the woman’s place of seclusion. Kzo inserts 4taés dén after mfin, which renders it possible (by assuming another preposition) to translate as follows: ‘As fo a house in which is a fire, the fire in that house is not to be kindled by a menstruous woman.’ 5 See § 12. * Fit to use again. * Perhaps we should read ‘she’ throughout this section, as a woman can perform these rites among women (see Chap. X, 35). * The drén (Av. draona, corrupted into drain or darfin by 284 SHAYAST LA-SHAYAST. (baresém)' from the twig-stand (baresém-d4n), and menstruation occurs, and just as it came to one’s knowledge one puts down the sacred twigs and goes out, the sacred twigs are not polluted. P4z. writers) is a small round pancake or wafer of unleavened bread, about the size of the palm of the hand. It is made of wheaten flour and water, with a little clarified butter, and is flexible. A drén is converted into a frasast by marking it on one side, before frying, with nine superficial cuts (in three rows of three each) made with a finger-nail while thrice repeating the words humat hfikht huvarst, ‘well-thought, well-said, well-done,’ one word to each of the nine cuts. Any drén or frasast that is torn must not be used in any ceremony. In the dr6én ceremony two dréns are placed separately by the priest upon a very low table before him, on its left side, the nearer one having a small piece of butter (g4us hudhau) upon it; two frasasts are similarly placed upon its right-hand side, the farther one having a pomegranate twig (urvardém) upon it; and between this and the farther drén an egg is placed. The sacred twigs (baresém) must also be present on their stand to the left of the priest, and a fire or lamp must stand opposite him, on the other side of the table. The ptiest recites a certain formula of consecration (chiefly Yas. III, 1~VIII, 9), during which he uplifts the sacred twigs, and mentions the name of the angel, or of the guardian spirit of a deceased person, in whose honour the ceremony is performed. After consecration, pieces are broken off the dréns by the officiating priest, and are eaten by himself and those present, beginning with the priests (see Haug’s Essays, pp. 396, 407, 408, AV. p. 147).
3After consecration, pieces are broken off the dréns by the officiating priest, and are eaten by himself and those present, beginning with the priests (see Haug’s Essays, pp. 396, 407, 408, AV. p. 147). 1 The baresém (Av. baresma) consists of a number of slender rods or taf (Pahl. tak), formerly twigs of some particular trees, but now thin metal wires are generally used. The number of these twigs varies according to the nature of the ceremony, but is usually from five to thirty-three. These twigs are laid upon the crescentshaped tops of two adjacent metal stands, each called a m4h-rf, ‘“moon-face,’ and both together forming the bares6m-d4n or ‘twig-stand.” The baresém is prepared for the sacred rites by the recital of certain prayers by the officiating priest, during which he washes the twigs with water, and ties them together with a kfistik or girdle formed of six thread-like ribbons split out of a leaflet of the date-palm and twisted together; this girdle, being CHAPTER III, 33-IV, I. 285 33. And during her menstruation she is to be so seated that, from her body, ¢here are fifteen steps of three feet to water, fifteen steps to fire, fifteen steps to the sacred twigs, and three steps to a righteous man!, 34. And her food is to be carried forth in iron or leaden vessels; and the person (valman) who shall carry forth the food stands at three steps away from her?. 35. When worship is celebrated, every time at the dedication (shnfiimané)® of the consecration of sacred cakes (drén yast) z¢ is to be uttered aloud éy her; some say the Ithd and Ashem-vohti *. CuaptTer IV. 1. A sacred thread-girdle (kisttk), should it be made of silk (parvand), is not proper; the hair (pashm) of a hairy goat and a hairy camel is passed twice round the twigs, is secured with a right-handed and left-handed knot on one side, and is then passed round a third time and secured with a similar double knot on the other side, exactly as the kfistfk or sacred thread-girdle is secured round the waist of a Parsi man or woman (see Haug’s Essays, pp. 396-399). ' See Vend. XVI, 9, 10. All the ceremonial apparatus must be kept as far removed as the sacred twigs. 2 See Vend. XVI, 11-14, which states that the food is to be carried forth on iron, lead, or the basest metal. 5 This is the time when the name of the angel or spirit is mentioned, in whose honour the cakes are consecrated (see § 32, note on dr6én, and Chap. VII, 8). ‘ The Itha is Yas. V (so called from its first word), which forms a part of the drén yast or formula of consecration (see § 32, note on drén). The Ashem-vohfi is probably that in Yas. VIII, 9, which concludes the consecration. The same details are given in Pahl. Vend. XVI, 17. These’ prayers also form a portion of all ceremonial worship, including the Yazisn. 286 SHAYAST LA-SHAYAST.
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.
1> Dastir Jam4spji reads val bavan-i 4t4sh, ‘to the part of the fire.’ From what follows it would seem doubtful whether this distant approach to the fire is allowable until she is ready for washing. * See § 6, note. ® Or, ‘goes up from the place of menstruation.’ 282 SHAYAST LA-SHAYAST. miscarriage (nasA4t yeheviintand) is evident—is then to be washed with bull’s urine and water; when her pregnancy is not certain she is to be considered as menstruous. 23. Some say', moreover, that when miscarriage is certainly manifest she is, meanwhile, to be considered as menstruous. 24. Some say that when she is doubtful about the miscarriage she is to be washed with ceremony ®. 25. And for any one? who comes in contact with a menstruous woman, or with the person whom it is necessary to wash with water and bull's urine, ¢¢ is the root of a sin of sixty sttrs*. 26. And for whomever knowingly has sexual intercourse with a menstruous woman 7¢ is the root of a sin of fifteen Tanapthars and sixty sttrs 5 27. Of a menstruous woman who sees a fire the sin is one Farman £, and when she goes within three steps z/ is one Tandpfhar, and when she puts a hand on the fire itself? z¢ is a sin of fifteen Tan4pahars; and zz like manner as fo the ashes® and water goblet®. 28. When she looks at water z¢ is a 1 Literally, ‘there is one who says thus.’ * See Chap. II, 65. * Reading ais instead of adinas, ‘then for him.’ ‘ That is, the sin is a Khér (see Chap. I, 2). ® According to the Avesta (Vend. XV, 23, 24) he becomes a peshétanu (Pahl. tanapfhar). The Hebrew law (Lev. xv. 24) makes him unclean for seven days. ® See Chap. I, 2. That it was sinful for her to look at fire, even in Avesta times, appears from Vend. XVI, 8. 7 Literally, ‘on the body of the fire.’ * That libfsy4 means ‘ashes’ appears from Pahl. Vend. V, 150; literally it is Huzvaris for ‘clothing or covering,’ and is so used in Pahl. Vend. VI, 106, VII, 122. Metaphorically, ashes are the clothing of the fire. ® Reading dfibalak; but the word is doubtful. Possibly it CHAPTER III, 23-32. 283 sin of one Farman; when she sits in water z¢ is a sin of fifteen Tan4pfhars; and when through disobedience she walks out in the rain every single drop is a sin of fifteen Tanapdhars for her. 29. And the sun and other luminaries are not to be looked at by her, and animals and plants are not to be looked at by her, and conversation with a righteous man is not to be held by her; for a fiend so violent is that fiend of menstruation!, ¢4a¢, where another fiend does not smite anything with a look (akhsh), it smites with a look. 30. As fo a house? in which is a menstruous woman, the fire of that house is not to be kindled; food which is delivered up from before a menstruous woman is not proper for the same woman *, 31. A tray-cloth (khv4né gamak) which stands before 4er, when it is not in contact with her, is not polluted; a table-napkin (pataskhdr) when apart from her thigh, and contact does not occur, is proper +.
2A tray-cloth (khv4né gamak) which stands before 4er, when it is not in contact with her, is not polluted; a table-napkin (pataskhdr) when apart from her thigh, and contact does not occur, is proper +. 32. When one® wishes to consecrate the sacred cakes (drén)*, when one holds up the sacred twigs should be read gébarak for gav-bar, ‘bull’s produce,’ referring to the bull’s urine which, with ashes, is prescribed (Vend. V, 148) as the first food for a woman after miscarriage. * The demoness Géh (see Bund. III, 3-9). * By khanak, ‘house, abode,’ must here be understood merely the woman’s place of seclusion. Kzo inserts 4taés dén after mfin, which renders it possible (by assuming another preposition) to translate as follows: ‘As fo a house in which is a fire, the fire in that house is not to be kindled by a menstruous woman.’ 5 See § 12. * Fit to use again. * Perhaps we should read ‘she’ throughout this section, as a woman can perform these rites among women (see Chap. X, 35). * The drén (Av. draona, corrupted into drain or darfin by 284 SHAYAST LA-SHAYAST. (baresém)' from the twig-stand (baresém-d4n), and menstruation occurs, and just as it came to one’s knowledge one puts down the sacred twigs and goes out, the sacred twigs are not polluted. P4z. writers) is a small round pancake or wafer of unleavened bread, about the size of the palm of the hand. It is made of wheaten flour and water, with a little clarified butter, and is flexible. A drén is converted into a frasast by marking it on one side, before frying, with nine superficial cuts (in three rows of three each) made with a finger-nail while thrice repeating the words humat hfikht huvarst, ‘well-thought, well-said, well-done,’ one word to each of the nine cuts. Any drén or frasast that is torn must not be used in any ceremony. In the dr6én ceremony two dréns are placed separately by the priest upon a very low table before him, on its left side, the nearer one having a small piece of butter (g4us hudhau) upon it; two frasasts are similarly placed upon its right-hand side, the farther one having a pomegranate twig (urvardém) upon it; and between this and the farther drén an egg is placed. The sacred twigs (baresém) must also be present on their stand to the left of the priest, and a fire or lamp must stand opposite him, on the other side of the table. The ptiest recites a certain formula of consecration (chiefly Yas. III, 1~VIII, 9), during which he uplifts the sacred twigs, and mentions the name of the angel, or of the guardian spirit of a deceased person, in whose honour the ceremony is performed. After consecration, pieces are broken off the dréns by the officiating priest, and are eaten by himself and those present, beginning with the priests (see Haug’s Essays, pp. 396, 407, 408, AV. p. 147).
3After consecration, pieces are broken off the dréns by the officiating priest, and are eaten by himself and those present, beginning with the priests (see Haug’s Essays, pp. 396, 407, 408, AV. p. 147). 1 The baresém (Av. baresma) consists of a number of slender rods or taf (Pahl. tak), formerly twigs of some particular trees, but now thin metal wires are generally used. The number of these twigs varies according to the nature of the ceremony, but is usually from five to thirty-three. These twigs are laid upon the crescentshaped tops of two adjacent metal stands, each called a m4h-rf, ‘“moon-face,’ and both together forming the bares6m-d4n or ‘twig-stand.” The baresém is prepared for the sacred rites by the recital of certain prayers by the officiating priest, during which he washes the twigs with water, and ties them together with a kfistik or girdle formed of six thread-like ribbons split out of a leaflet of the date-palm and twisted together; this girdle, being CHAPTER III, 33-IV, I. 285 33. And during her menstruation she is to be so seated that, from her body, ¢here are fifteen steps of three feet to water, fifteen steps to fire, fifteen steps to the sacred twigs, and three steps to a righteous man!, 34. And her food is to be carried forth in iron or leaden vessels; and the person (valman) who shall carry forth the food stands at three steps away from her?. 35. When worship is celebrated, every time at the dedication (shnfiimané)® of the consecration of sacred cakes (drén yast) z¢ is to be uttered aloud éy her; some say the Ithd and Ashem-vohti *. CuaptTer IV. 1. A sacred thread-girdle (kisttk), should it be made of silk (parvand), is not proper; the hair (pashm) of a hairy goat and a hairy camel is passed twice round the twigs, is secured with a right-handed and left-handed knot on one side, and is then passed round a third time and secured with a similar double knot on the other side, exactly as the kfistfk or sacred thread-girdle is secured round the waist of a Parsi man or woman (see Haug’s Essays, pp. 396-399). ' See Vend. XVI, 9, 10. All the ceremonial apparatus must be kept as far removed as the sacred twigs. 2 See Vend. XVI, 11-14, which states that the food is to be carried forth on iron, lead, or the basest metal. 5 This is the time when the name of the angel or spirit is mentioned, in whose honour the cakes are consecrated (see § 32, note on dr6én, and Chap. VII, 8). ‘ The Itha is Yas. V (so called from its first word), which forms a part of the drén yast or formula of consecration (see § 32, note on drén). The Ashem-vohfi is probably that in Yas. VIII, 9, which concludes the consecration. The same details are given in Pahl. Vend. XVI, 17. These’ prayers also form a portion of all ceremonial worship, including the Yazisn. 286 SHAYAST LA-SHAYAST.
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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