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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1The 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. proper, and from other hairy creatures (mdyin6) it is proper among the lowly (nakhéztk). 2. The least fulness! necessary for z¢ is exactly three finger-dveadths ; when z¢ is exactly three fingeréreadths altogether? from one side, and when the rest is cut off, itis proper. 3. When ome retains the prayer znwardly* and has tied his girdle, and ties z¢ anew once again, he will untie that which he has tied, and it is not proper *. 4. Cloth of thick silk brocade (dtp4k5) and figured silk (parntk4n6) is not good for girdling 5; and cloth of hide when the hair is stripped from it, of wool, of hair, of cotton, of dyed silk, and of wood® is proper for shirting (saptkih). 5. Four fingerbreadths of shirt’ is the measure of zfs width away 1 Literally, ‘width ;’ that is, extra width, or slackness round the waist, as the girdle sits very loosely over a loose shirt; or, as the text implies, the slackness ought to admit three fingers together, projecting edgeways from the waist. After tying it so loosely, any unnecessary length of string may be cut off, when the girdle is put on for the first time. The necessary looseness is again mentioned in Chap. X, 1. * Literally, ‘extreme to extreme ;’ r6ésman-4-réésman being Huzviris for sarAsar. * That is, has begun the prayer formula (requisite while tying on the girdle) with a bas or muttered prayer (see Chap. III, 6, note). ‘ The meaning appears to be that he must not tie the girdle a second time without recommencing the prayer formula. ® This word, ayfby4ég,hanfh, is chiefly a transcript from the Avesta name of the kfstfk or girdle, aiwyaunghana. Probably garments in general are meant. * Perhaps darfn may mean cloth of bark, hemp, or flax here. * The sacred shirt, worn by Parsis of both sexes (young children excepted) in India, is a very loose tunic of white muslin, with very short loose sleeves covering part of the upper arm. It is called sadaro (Pers. sudarah) in Gugar&ti, and shaptk (Pers. shabf) in Pahlavi. CHAPTER IV, 2-9. 287 from each side, from the neck to the skirt (parik); and as fo the length before and behind, as much as is proper to cover up is good. 6. So much length and breadth, when it is double or thickened !, are not proper; when on the separation (ddr m4nak) of the two folds ome remains clothed on one side, both when he wears the girdle (kdstik), aza@ when he does not wear the girdle, even then it is not undress (vishadakth)*. 7. When a shirt of one fold is put on, and the skirt has concealed both sides, the girdle is tied over it, avd it is proper. 8. When two shirts are put on, and they shall tie the girdle over that which is above, then 7¢ is for him a root of the sin owing to? running about uncovered *.
27. When a shirt of one fold is put on, and the skirt has concealed both sides, the girdle is tied over it, avd it is proper. 8. When two shirts are put on, and they shall tie the girdle over that which is above, then 7¢ is for him a root of the sin owing to? running about uncovered *. 9. By a man and woman, until fifteen years of age, there is no committal of ¢he sin of running about uncovered®; and the sin of unseasonable 1 Assuming that aftabarftd stands for astabarfd; the Huz. aft being substituted for the Paz. ast. The text appears to refer to lined or stuffed shirts, such as would be very suitable for the cold winters of Persia, like the clothing padded with cotton wool used by natives of the cooler parts of India in the cold season. * That is, the degree of nakedness which is sinful (see §§ 8-10). 8 K2o has 14, ‘not,’ instead of r&t, ‘owing to;’ this would reverse the meaning of the sentence, but it is not the usual place for the negative particle. ‘ This sin is called vishad-dQbé4risnth ; it is mentioned in Pahl. Vend. V, 167, VII, 48, but not described there. The usual definition of the sin is ‘walking about without the sacred threadgirdle;’ and it is generally classed with the two other Parsi sins of ‘walking with one boot’ and ‘making water on foot’ (see AV. XXV, 5, 6); sometimes a fourth Parsi sin, ‘ unseasonable chatter,’ is associated with them, as in the text, but this is supposed to be punished in a different manner in hell (see AV. XXIII). ® Indicating that it is not absolutely necessary to wear the sacred thread-girdle till one is fifteen years old (see Chap. X, 13). 288 SHAYAST LA-SHAYAST. chatter! arises after fifteen years of age*. 10. The sin of running about uncovered, as far as three steps, is a Farman each step; at the fourth step z¢ is a Tandpohar $ sea. 11. A girdle to which ¢here is no fringe is proper ; and when they shall tie a woman’s ringlet (gurs)*‘ 2¢ is not proper. 12. Walking with one boot® as far as four steps is 1 This sin is called dr4y4n-gyisath, literally, ‘eagerness for chattering,’ and consists in talking while eating, praying, or at any other time when a prayer (v4g) has been taken inwardly and is not yet spoken out; many details regarding it are given in the next chapter. The sin consists in breaking the spell, or destroying the effect, of the vag. * This is modified by Chap. V, 1, 2. ® See Chap. I, 1, 2. These particulars are deduced by the Pahlavi commentator from Vend. XVIII, 115, which refers, however, to a special case of going without girdle and shirt. He says (Pahl. Vend. XVIII, 116), ‘so that as far as the fourth step it is not more than (ai) a Sréshé-4aran4m, and at the fourth step it amounts to the root of a Tanapfhar within him; some say that he is within what is allowed him in going three s/eps. When he walks on very many steps it is also not more than a Tan&pfhar, and when he stops again 1/ 7s counted from the starting-point’ (compare § 12).
3When he walks on very many steps it is also not more than a Tan&pfhar, and when he stops again 1/ 7s counted from the starting-point’ (compare § 12). ‘ Probably referring to the possibility of tying the girdle over a woman’s hair, when hanging loose down to her waist. The present custom among Parsi women in India is to cover up the whole of their hair with a white handkerchief tied closely over the head; but whether this is an ancient custom is uncertain. 5 This sin, which is mentioned in Bund. XXVIII, 13, is called aé-mQk-ddb4risnih or khadi-mfk-dab4risnth, literally, ‘running in one boot,’ and is usually so understood, but how there can be any risk of the committal of so inconvenient an offence is not explained. Dastir Hoshangji thinks that a€-mfk, ‘one boot,’ was formerly written avi-mQk, ‘ without boots ;’ and no doubt avi is sometimes written exactly like khad@, ‘one,’ (indicating, possibly, a phonetic change of avf into agvi). Perhaps, however, the word alludes to the Persian practice of wearing an outer boot CHAPTER IV, IO-I4. 289 a Tandpfhar sez, when with one! movement; and after the fourth step as much as one shall walk is a Tanapfhar; and when he sits down and walks on the sin is the same that z¢ woudd de from his startingpoint (bdinth); and ¢here were some who said z¢ is a Tanapthar for each league (parasang). 13. At night, when they lie down, the shirt and girdle are to be worn, for they are more protecting for the body, and good for the soul. 14. When they lie down with the shirt and girdle, before sleep one shall utter one Ashem-voh(i, and with every coming and going of the breath (vayd) is a good work of three Sréshé-4arandms’; and if in that (mk) over an inner one of thinner leather, when walking out of doors ; so that the sin of ‘running in one pair of boots’ would be something equivalent to walking out in one’s stockings; and this seems all the more probable from the separate account of walking ‘without boots or stockings,’ avimfgak, given in Chap. X, 12. But whatever may have been the original meaning of the word, Parsis nowadays understand that it forbids their walking without shoes; this should be recollected by any European official in India who fancies that Parsis ought to take off their shoes in his presence, as by insisting on such a practice he is compelling them to commit what they believe to be a serious sin. ? Assuming that han, ‘ this,’ stands for aé, ‘one’ (see p. 218, note 3). The amount of sinfulness in walking improperly shod appears to be deduced from that incurred by walking improperly dressed (see § 10). * See Bund. XX, 2, The same details are given in Chap. X, 24.
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.
1The 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. proper, and from other hairy creatures (mdyin6) it is proper among the lowly (nakhéztk). 2. The least fulness! necessary for z¢ is exactly three finger-dveadths ; when z¢ is exactly three fingeréreadths altogether? from one side, and when the rest is cut off, itis proper. 3. When ome retains the prayer znwardly* and has tied his girdle, and ties z¢ anew once again, he will untie that which he has tied, and it is not proper *. 4. Cloth of thick silk brocade (dtp4k5) and figured silk (parntk4n6) is not good for girdling 5; and cloth of hide when the hair is stripped from it, of wool, of hair, of cotton, of dyed silk, and of wood® is proper for shirting (saptkih). 5. Four fingerbreadths of shirt’ is the measure of zfs width away 1 Literally, ‘width ;’ that is, extra width, or slackness round the waist, as the girdle sits very loosely over a loose shirt; or, as the text implies, the slackness ought to admit three fingers together, projecting edgeways from the waist. After tying it so loosely, any unnecessary length of string may be cut off, when the girdle is put on for the first time. The necessary looseness is again mentioned in Chap. X, 1. * Literally, ‘extreme to extreme ;’ r6ésman-4-réésman being Huzviris for sarAsar. * That is, has begun the prayer formula (requisite while tying on the girdle) with a bas or muttered prayer (see Chap. III, 6, note). ‘ The meaning appears to be that he must not tie the girdle a second time without recommencing the prayer formula. ® This word, ayfby4ég,hanfh, is chiefly a transcript from the Avesta name of the kfstfk or girdle, aiwyaunghana. Probably garments in general are meant. * Perhaps darfn may mean cloth of bark, hemp, or flax here. * The sacred shirt, worn by Parsis of both sexes (young children excepted) in India, is a very loose tunic of white muslin, with very short loose sleeves covering part of the upper arm. It is called sadaro (Pers. sudarah) in Gugar&ti, and shaptk (Pers. shabf) in Pahlavi. CHAPTER IV, 2-9. 287 from each side, from the neck to the skirt (parik); and as fo the length before and behind, as much as is proper to cover up is good. 6. So much length and breadth, when it is double or thickened !, are not proper; when on the separation (ddr m4nak) of the two folds ome remains clothed on one side, both when he wears the girdle (kdstik), aza@ when he does not wear the girdle, even then it is not undress (vishadakth)*. 7. When a shirt of one fold is put on, and the skirt has concealed both sides, the girdle is tied over it, avd it is proper. 8. When two shirts are put on, and they shall tie the girdle over that which is above, then 7¢ is for him a root of the sin owing to? running about uncovered *.
27. When a shirt of one fold is put on, and the skirt has concealed both sides, the girdle is tied over it, avd it is proper. 8. When two shirts are put on, and they shall tie the girdle over that which is above, then 7¢ is for him a root of the sin owing to? running about uncovered *. 9. By a man and woman, until fifteen years of age, there is no committal of ¢he sin of running about uncovered®; and the sin of unseasonable 1 Assuming that aftabarftd stands for astabarfd; the Huz. aft being substituted for the Paz. ast. The text appears to refer to lined or stuffed shirts, such as would be very suitable for the cold winters of Persia, like the clothing padded with cotton wool used by natives of the cooler parts of India in the cold season. * That is, the degree of nakedness which is sinful (see §§ 8-10). 8 K2o has 14, ‘not,’ instead of r&t, ‘owing to;’ this would reverse the meaning of the sentence, but it is not the usual place for the negative particle. ‘ This sin is called vishad-dQbé4risnth ; it is mentioned in Pahl. Vend. V, 167, VII, 48, but not described there. The usual definition of the sin is ‘walking about without the sacred threadgirdle;’ and it is generally classed with the two other Parsi sins of ‘walking with one boot’ and ‘making water on foot’ (see AV. XXV, 5, 6); sometimes a fourth Parsi sin, ‘ unseasonable chatter,’ is associated with them, as in the text, but this is supposed to be punished in a different manner in hell (see AV. XXIII). ® Indicating that it is not absolutely necessary to wear the sacred thread-girdle till one is fifteen years old (see Chap. X, 13). 288 SHAYAST LA-SHAYAST. chatter! arises after fifteen years of age*. 10. The sin of running about uncovered, as far as three steps, is a Farman each step; at the fourth step z¢ is a Tandpohar $ sea. 11. A girdle to which ¢here is no fringe is proper ; and when they shall tie a woman’s ringlet (gurs)*‘ 2¢ is not proper. 12. Walking with one boot® as far as four steps is 1 This sin is called dr4y4n-gyisath, literally, ‘eagerness for chattering,’ and consists in talking while eating, praying, or at any other time when a prayer (v4g) has been taken inwardly and is not yet spoken out; many details regarding it are given in the next chapter. The sin consists in breaking the spell, or destroying the effect, of the vag. * This is modified by Chap. V, 1, 2. ® See Chap. I, 1, 2. These particulars are deduced by the Pahlavi commentator from Vend. XVIII, 115, which refers, however, to a special case of going without girdle and shirt. He says (Pahl. Vend. XVIII, 116), ‘so that as far as the fourth step it is not more than (ai) a Sréshé-4aran4m, and at the fourth step it amounts to the root of a Tanapfhar within him; some say that he is within what is allowed him in going three s/eps. When he walks on very many steps it is also not more than a Tan&pfhar, and when he stops again 1/ 7s counted from the starting-point’ (compare § 12).
3When he walks on very many steps it is also not more than a Tan&pfhar, and when he stops again 1/ 7s counted from the starting-point’ (compare § 12). ‘ Probably referring to the possibility of tying the girdle over a woman’s hair, when hanging loose down to her waist. The present custom among Parsi women in India is to cover up the whole of their hair with a white handkerchief tied closely over the head; but whether this is an ancient custom is uncertain. 5 This sin, which is mentioned in Bund. XXVIII, 13, is called aé-mQk-ddb4risnih or khadi-mfk-dab4risnth, literally, ‘running in one boot,’ and is usually so understood, but how there can be any risk of the committal of so inconvenient an offence is not explained. Dastir Hoshangji thinks that a€-mfk, ‘one boot,’ was formerly written avi-mQk, ‘ without boots ;’ and no doubt avi is sometimes written exactly like khad@, ‘one,’ (indicating, possibly, a phonetic change of avf into agvi). Perhaps, however, the word alludes to the Persian practice of wearing an outer boot CHAPTER IV, IO-I4. 289 a Tandpfhar sez, when with one! movement; and after the fourth step as much as one shall walk is a Tanapfhar; and when he sits down and walks on the sin is the same that z¢ woudd de from his startingpoint (bdinth); and ¢here were some who said z¢ is a Tanapthar for each league (parasang). 13. At night, when they lie down, the shirt and girdle are to be worn, for they are more protecting for the body, and good for the soul. 14. When they lie down with the shirt and girdle, before sleep one shall utter one Ashem-voh(i, and with every coming and going of the breath (vayd) is a good work of three Sréshé-4arandms’; and if in that (mk) over an inner one of thinner leather, when walking out of doors ; so that the sin of ‘running in one pair of boots’ would be something equivalent to walking out in one’s stockings; and this seems all the more probable from the separate account of walking ‘without boots or stockings,’ avimfgak, given in Chap. X, 12. But whatever may have been the original meaning of the word, Parsis nowadays understand that it forbids their walking without shoes; this should be recollected by any European official in India who fancies that Parsis ought to take off their shoes in his presence, as by insisting on such a practice he is compelling them to commit what they believe to be a serious sin. ? Assuming that han, ‘ this,’ stands for aé, ‘one’ (see p. 218, note 3). The amount of sinfulness in walking improperly shod appears to be deduced from that incurred by walking improperly dressed (see § 10). * See Bund. XX, 2, The same details are given in Chap. X, 24.
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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