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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1? 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 Av. sraosh6-farana appears to have been a scourge with which offenders were lashed by the assistant priests (see Vend. III, 125, 129, IV, 38, &c.), and a Sréshé-4arandm was, therefore, originally one lash with a scourge. As the gravity of an offence was measured by the number of lashes administered, when this term was transferred from the temporal to the spiritual gravity of sin, it was considered as the unit of weight by which sins were estimated ; and, by a further process of reasoning, the good works (5) U 290 SHAYAST LA-SHAYAST. sleep decease occurs, his renunciation of st is accomplished '. Cuapter V. 1, Of unseasonable chatter* that of children of five years of age has no root; and from five years till seven years, when ome is under the tuition of his necessary for counterbalancing sins were estimated by the same unit of weight. Regarding the amount of a Srésh6-4aran4m there is much uncertainty; according to Chap. XVI, 5 and Pahl. Vend. VI, 15 it is the same as a Farmén, and this appears to be the case also from a comparison of § 10 with Pahl. Vend. XVIII, 116 (see note on §10); but according to Chap. XI, 2 it is half a Farman, and the FarmAn is also probably the degree meant by the frequent mention of three Sréshé-daranams as the least weight of sin or good works that will turn the scale in which the soul's actions are weighed after death (see Chap. VI, 3). This uncertainty may perhaps have arisen from aé, ‘ one,’ and the cipher 3 being often written alike in Pahlavi. But, besides this uncertainty, there is some discordance between the various accounts of the actual weight of a Sréshékaranam, as may be seen in Chaps. X, 24, XI, 2, XVI, 5. Asa weight the Srésh6-4aranfm is not often mentioned in the Pahlavi Vendidad, for wherever it translates the Av. sraosh6-&arana it means ‘lashes with a scourge;’ but the weight of one Sréshédaran4m is mentioned in Pahl. Vend. VI, 15, three Srésh6-4aranéms in IV, 142, VII, 136, XVII, 11, XVIII, 55, 116, and five Srésh6daranams in XVI, 8. 1 Patitikih, ‘the dropping’ or renunciation of sin, is effected by confessing serious offences to a high-priest, and also by the recitation of a particular formula called the Patit, in which every imaginable sin is mentioned with a declaration of repentance of any such sins as the reciter may have committed. The priest ordains such atonement as he thinks necessary, but the remission of the sins depends upon the after performance of the atonement and the effectual determination to avoid such sins in future (see Chap. VIII, 1, 2, 8). ® See Chap. IV, 9. CHAPTER V, 1-5. 291
2The priest ordains such atonement as he thinks necessary, but the remission of the sins depends upon the after performance of the atonement and the effectual determination to avoid such sins in future (see Chap. VIII, 1, 2, 8). ® See Chap. IV, 9. CHAPTER V, 1-5. 291 father azd innocent', it has no root z” him, and when sinful it has root 2” the father?. 2. And from eight years till ¢hey ave man and woman of fifteen years, if even ove is innocent during the performance of the ritual (yasté), but is able to say its Itha and Ashem-voht 3, and does not say ¢hem, zt is the root of unseasonable chatter for him‘; and when fe is able to perform 42s ritual by heart (narm), and says only the Ith and Ashem-vohd, some have said that such is as when his ritual is not performed and there is no offering (yastéfrid), and some ave said that it is not unseasonable chatter. 3. Unseasonable chatter may occur at every ceremonial (yazisn6); for him who has performed the ritual 2¢ is-a Tan4pdhar szz5; for him who has not performed the ritual z¢ is less, some Aave said three Sréshé-4arandms*. 4. The measure of unseasonable chatter is a Tandpdhar szz; this is where every ceremony, or every morsel, or every drop of urine is not completed’. 5. Of the unseasonable chatter of 1 That is, intending no harm, as contrasted with sinful or wilful chatter in defiance of instruction. * Because the father is supposed to be responsible, in the next world, for the sins of the child, even as he will profit by its good works (see Chaps. X, 22, XII, 15). ® See Chap. III, 35. * Inattention to prayers evinced by improper silence is thus put upon the same footing as inattention evinced by improper talking. This portion of the sentence is omitted in K2o. 5 See Chap. I, 1, 2. It is a greater sin in the officiating priests than in the other persons present at the ceremony. * Probably a Farman sin (see Chap. IV, 14, note). 7 Referring to the three principal occasions when a prayer (v4g) is taken inwardly and retained until the completion of the action ; during which time it is unlawful to say anything but the prescribed prayers (see Chap. III, 6, note). U 2 292 SHAYAST LA-SHAYAST. him who has not performed the ritual Afarg? said this degree is slighter; Médék-m4h? said both are alike, and he spoke further of this, since for him who has not performed the ritual, and does not attend to* saying its Itha and Ashem-vohd, it is more severe than for him who has performed the ritual, and does not attend to consecrating its sacred cake (drén). 6. Méaédk-m4h said that it (the ceremonial)® does not become Gét6-khartd*; Afarg said that it amounts to an offering (yastéfrtd)® for every one, except for that person who £mows the ritual by heart, and through sinfulness will not perform 724; and it becomes 4zs at the time when, during his life azd by his command, it is recited with this intention, namely: ‘I wish to do #4, my faith (astéb4nth) is in the religion °.’
37. The deaf and dumb when it is not possible for him to say an Ashem does not commit unseasonable chatter’; and when it is possible for him to say an Ashem he shall three times say of it, ‘Ashem, ashem, ashem ;’ and if it be possible for him to say 1 See Chap. I, 3. * Literally, ‘ believe or trust to.’ * During which unseasonable chatter occurs. * Generally written Géti-kharfd (see Bund. XXX, 28); but, perhaps, we should here read yast6frid, ‘offering,’ though gétékkharid occurs in Chap. XII, 30. 5 The MSS. have merely st6frtd, which differs from the foregoing gét6-kharfd only in one Pahlavi letter, so we should probably read the same word in both cases, but which of them it ought to be is uncertain. * Meaning, apparently, that he can obtain the benefit of any past ceremony, forfeited by wilful negligence, by repentance and a repetition of the ceremony during his lifetime. 7 By omitting to say it (see § 2). This clause of the sentence is omitted in Kao. CHAPTER V, 6-—VI, 2. 293 ‘ith4’ and ‘ashem-vohf\’ it is well, and when it is only possible for him to say ‘itha’ it matters not}, CuapTer VI, 1. The deaf and dumb and helpless (armést)®, though of unblemished conduct and proper disposition, is incapable of doing good works, and from the éme when he is born till the ¢ime when he shall die, all the duty and good works which they may perform in the world become his property (nafsman) as much as his even by whom /fey are performed; some say that it is thus: as much as they belong to Zaratfist®. 2. Though he does not do the good works not really originating with (ahambdni£) him, and does not commit the sin not really originating with zm, z¢ is better than though he were, able to do the good works not really originating with him, avd should not do ¢hem; but should commit the sin not really originating with Am; when, afterwards, he passes away, and then also comes to #zs account as to sin and good works, when the good works not really originating with him are more 4e zs in heaven (vahist), when the sin 1 That is, any one barely able to speak must repeat so much of the indispensable prayers as he is able to pronounce, otherwise he will commit sin. 3 That is, any one compelled to remain stationary or secluded, owing to bodily or mental infirmity (see Chap. II, 98); an idiot, or insane person, is probably meant here. * This comment seems to imply that its writer was translating from an Avesta text, and here met with a word which some persons thought contained a reference to Zaratfst, but which he first translated so as to suit the context; perhaps Av. zarazdaiti may be suggested. 294 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? 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 Av. sraosh6-farana appears to have been a scourge with which offenders were lashed by the assistant priests (see Vend. III, 125, 129, IV, 38, &c.), and a Sréshé-4arandm was, therefore, originally one lash with a scourge. As the gravity of an offence was measured by the number of lashes administered, when this term was transferred from the temporal to the spiritual gravity of sin, it was considered as the unit of weight by which sins were estimated ; and, by a further process of reasoning, the good works (5) U 290 SHAYAST LA-SHAYAST. sleep decease occurs, his renunciation of st is accomplished '. Cuapter V. 1, Of unseasonable chatter* that of children of five years of age has no root; and from five years till seven years, when ome is under the tuition of his necessary for counterbalancing sins were estimated by the same unit of weight. Regarding the amount of a Srésh6-4aran4m there is much uncertainty; according to Chap. XVI, 5 and Pahl. Vend. VI, 15 it is the same as a Farmén, and this appears to be the case also from a comparison of § 10 with Pahl. Vend. XVIII, 116 (see note on §10); but according to Chap. XI, 2 it is half a Farman, and the FarmAn is also probably the degree meant by the frequent mention of three Sréshé-daranams as the least weight of sin or good works that will turn the scale in which the soul's actions are weighed after death (see Chap. VI, 3). This uncertainty may perhaps have arisen from aé, ‘ one,’ and the cipher 3 being often written alike in Pahlavi. But, besides this uncertainty, there is some discordance between the various accounts of the actual weight of a Sréshékaranam, as may be seen in Chaps. X, 24, XI, 2, XVI, 5. Asa weight the Srésh6-4aranfm is not often mentioned in the Pahlavi Vendidad, for wherever it translates the Av. sraosh6-&arana it means ‘lashes with a scourge;’ but the weight of one Sréshédaran4m is mentioned in Pahl. Vend. VI, 15, three Srésh6-4aranéms in IV, 142, VII, 136, XVII, 11, XVIII, 55, 116, and five Srésh6daranams in XVI, 8. 1 Patitikih, ‘the dropping’ or renunciation of sin, is effected by confessing serious offences to a high-priest, and also by the recitation of a particular formula called the Patit, in which every imaginable sin is mentioned with a declaration of repentance of any such sins as the reciter may have committed. The priest ordains such atonement as he thinks necessary, but the remission of the sins depends upon the after performance of the atonement and the effectual determination to avoid such sins in future (see Chap. VIII, 1, 2, 8). ® See Chap. IV, 9. CHAPTER V, 1-5. 291
2The priest ordains such atonement as he thinks necessary, but the remission of the sins depends upon the after performance of the atonement and the effectual determination to avoid such sins in future (see Chap. VIII, 1, 2, 8). ® See Chap. IV, 9. CHAPTER V, 1-5. 291 father azd innocent', it has no root z” him, and when sinful it has root 2” the father?. 2. And from eight years till ¢hey ave man and woman of fifteen years, if even ove is innocent during the performance of the ritual (yasté), but is able to say its Itha and Ashem-voht 3, and does not say ¢hem, zt is the root of unseasonable chatter for him‘; and when fe is able to perform 42s ritual by heart (narm), and says only the Ith and Ashem-vohd, some have said that such is as when his ritual is not performed and there is no offering (yastéfrid), and some ave said that it is not unseasonable chatter. 3. Unseasonable chatter may occur at every ceremonial (yazisn6); for him who has performed the ritual 2¢ is-a Tan4pdhar szz5; for him who has not performed the ritual z¢ is less, some Aave said three Sréshé-4arandms*. 4. The measure of unseasonable chatter is a Tandpdhar szz; this is where every ceremony, or every morsel, or every drop of urine is not completed’. 5. Of the unseasonable chatter of 1 That is, intending no harm, as contrasted with sinful or wilful chatter in defiance of instruction. * Because the father is supposed to be responsible, in the next world, for the sins of the child, even as he will profit by its good works (see Chaps. X, 22, XII, 15). ® See Chap. III, 35. * Inattention to prayers evinced by improper silence is thus put upon the same footing as inattention evinced by improper talking. This portion of the sentence is omitted in K2o. 5 See Chap. I, 1, 2. It is a greater sin in the officiating priests than in the other persons present at the ceremony. * Probably a Farman sin (see Chap. IV, 14, note). 7 Referring to the three principal occasions when a prayer (v4g) is taken inwardly and retained until the completion of the action ; during which time it is unlawful to say anything but the prescribed prayers (see Chap. III, 6, note). U 2 292 SHAYAST LA-SHAYAST. him who has not performed the ritual Afarg? said this degree is slighter; Médék-m4h? said both are alike, and he spoke further of this, since for him who has not performed the ritual, and does not attend to* saying its Itha and Ashem-vohd, it is more severe than for him who has performed the ritual, and does not attend to consecrating its sacred cake (drén). 6. Méaédk-m4h said that it (the ceremonial)® does not become Gét6-khartd*; Afarg said that it amounts to an offering (yastéfrtd)® for every one, except for that person who £mows the ritual by heart, and through sinfulness will not perform 724; and it becomes 4zs at the time when, during his life azd by his command, it is recited with this intention, namely: ‘I wish to do #4, my faith (astéb4nth) is in the religion °.’
37. The deaf and dumb when it is not possible for him to say an Ashem does not commit unseasonable chatter’; and when it is possible for him to say an Ashem he shall three times say of it, ‘Ashem, ashem, ashem ;’ and if it be possible for him to say 1 See Chap. I, 3. * Literally, ‘ believe or trust to.’ * During which unseasonable chatter occurs. * Generally written Géti-kharfd (see Bund. XXX, 28); but, perhaps, we should here read yast6frid, ‘offering,’ though gétékkharid occurs in Chap. XII, 30. 5 The MSS. have merely st6frtd, which differs from the foregoing gét6-kharfd only in one Pahlavi letter, so we should probably read the same word in both cases, but which of them it ought to be is uncertain. * Meaning, apparently, that he can obtain the benefit of any past ceremony, forfeited by wilful negligence, by repentance and a repetition of the ceremony during his lifetime. 7 By omitting to say it (see § 2). This clause of the sentence is omitted in Kao. CHAPTER V, 6-—VI, 2. 293 ‘ith4’ and ‘ashem-vohf\’ it is well, and when it is only possible for him to say ‘itha’ it matters not}, CuapTer VI, 1. The deaf and dumb and helpless (armést)®, though of unblemished conduct and proper disposition, is incapable of doing good works, and from the éme when he is born till the ¢ime when he shall die, all the duty and good works which they may perform in the world become his property (nafsman) as much as his even by whom /fey are performed; some say that it is thus: as much as they belong to Zaratfist®. 2. Though he does not do the good works not really originating with (ahambdni£) him, and does not commit the sin not really originating with zm, z¢ is better than though he were, able to do the good works not really originating with him, avd should not do ¢hem; but should commit the sin not really originating with Am; when, afterwards, he passes away, and then also comes to #zs account as to sin and good works, when the good works not really originating with him are more 4e zs in heaven (vahist), when the sin 1 That is, any one barely able to speak must repeat so much of the indispensable prayers as he is able to pronounce, otherwise he will commit sin. 3 That is, any one compelled to remain stationary or secluded, owing to bodily or mental infirmity (see Chap. II, 98); an idiot, or insane person, is probably meant here. * This comment seems to imply that its writer was translating from an Avesta text, and here met with a word which some persons thought contained a reference to Zaratfst, but which he first translated so as to suit the context; perhaps Av. zarazdaiti may be suggested. 294 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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