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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Cuapter VII. 1. The morning sun it is necessary to reverence (yastan6) till midday, and that of midday it is necessary to reverence till the afternoon time, and that of the afternoon time it is necessary to reverence till night®; whenever ome is quite prepared above any such imputation. By these quibbles, and others like them, he carried away their minds, and made them adopt his errors.’ The tenets of the Manicheans ought, no doubt, to have been considered by the Zoroastrians as a mixture of truth and error, just as those of the Sinik congregation are represented to be in our text; but such tenets being an heretical offshoot of Zoroastrianism, it argues unusual liberality in the priests if they preferred Manicheans to Christians, that is, heretics to infidels. Kzo has altered sfnfk vaskardth into nisfntk (or vidinfk) sikaftth, which appears to be an attempt to bring the words within the limits of the writer’s knowledge, without paying much attention to their collective meaning. A sect which (according to its name) probably adhered to a certain heretical interpretation (zand) in preference to the orthodox Avesta and Zand. Nérydsang, in his Sanskrit version of Mkh. XXXVI, 16, explains a Zandik as one who ‘thinks well of Aharman and the demons.’ 2 Unless this paragraph be a continuation of the quotation from Kfshtané-biigéd’s commentary, which seems unlikely, its contents have an important bearing upon the age of the Shayast 14-shayast. As it does not mention Muhammadanism by name it could hardly have been written after the fall of the Sasanian dynasty, when that new faith had become much more important, in Persia, than those of the Christians and Jews. ® Referring to the recitation of the Khfrshéd Nyfyis, or ‘ salutation of the sun,’ which should be performed thrice a day, in the Hfvan, Rapftvin, and A(izérin G&hs, or periods of the day (see 298 SHAYAST LA-SHAYAST. for activity (khvésk4rth), and shall then do reverence, it is proper. 2. And when anything of that happens which zzaicates when it is not proper to wash the hands, and about this he considers that when he does not reverence the sun it will stop}, a¢ the time previous 0 ¢ha¢ in which it occurs the sun is to be fully reverenced by him, and, afterwards, when £zs hands are washed, it is to be reverenced again ; and when he does not reverence 2¢, except when innocent through not reverencing z¢?, then it becomes irreverence (14 yast) of the sun for him®. 3. As ¢o the sun it is better when ome reverences z¢ every time at the proper period (pavan gAs-i nafsman); when he does not reverence 7¢ for once z¢ is a sin of thirty stirs‘. 4. Reverencing the sun is every time a good work of one Tanapdhar®; and so of the moon and fire zz like manner *&. 5. When on account of cloudiness the sun is not visible (pé@4k), and one shall reverence 2z¢, it is proper. Bund. XXV, 9); a few sentences in the Ny4yis, or formula of salutation, are altered to suit the particular G4h in which it is recited.
25. When on account of cloudiness the sun is not visible (pé@4k), and one shall reverence 2z¢, it is proper. Bund. XXV, 9); a few sentences in the Ny4yis, or formula of salutation, are altered to suit the particular G4h in which it is recited. 1 K2o has, ‘it will protect :/;’ having read netrfinéd instead of ketrfinéd in its original. To pray with unwashed hands would be sinful (see Pahl. Vend. XIX, 84). * That is, except when the omission is to avoid a worse evil, as in the instance just mentioned. * Or, perhaps, ‘it does not become a Khfirshéd Yast (“a formula of praise in honour of the sun”) for him.’ This Yast forms a part of the Nydyis. ‘ That is, an Aredfs sin (see Chap. I, 2). M6 has, ‘when he does not reverence 7/ again.’ 5 That is, a good work sufficient to counterbalance a Tanapthar sin, which puts the performance of a Ny4yis on the same footing as the consecration of a sacred cake or drén (see Chap. XVI, 6). * The moon and fire have each a separate Nydyis. . CHAPTER VII, 2-8. 299 6. And while one does not reverence the sun, the good works which they do that day are not their own ; some say that of the good works which they do within the law (d4a) of the good religion he has no share. 7. While they do not wash dirty hands any good work which they do is not their own, for while one does not utterly destroy corruption (nasis)! ¢here is no coming of the angels to his body, and when ¢here is no coming of the angels to his body he has no steadfastness in the religion, and when he has no steadfastness in the religion no good work whatever reaches unto him. 8. When one wishes to perform the propitiation (shnaman)? of fire, it is allowable to perform one ‘Aathré’ by itself, and, when two and the ‘mad vispaéibyé Aterebyéd, these three are thus the propitiation everywhere*; some say that it would be proper to perform z¢ while allowable, except that of the heterodox. 1 That is, the demon of corruption, who is supposed to enter and reside in all filth of the nature of dead matter, until expelled or destroyed by cleansing. * A shnOman or khshnfimanéd (Av. khshnfiman) is a short formula of praise, reciting all the usual titles of the spirit intended to be propitiated by it, and is used for dedicating the prayers or ceremony specially to his service (see Chaps. ILI, 35, X, 2, XIV, 3). The propitiatory formulas for the thirty angels and archangels who preside over the days of the month constitute the Sirézah, or fornf of prayer ‘relating to the thirty days.’ > The propitiation of fire (as given in Sir6z. I, 9, Atas Nyayis 5, 6) consists of five sentences, each beginning with the word Athré6, ‘of the fire,’ and the last sentence also contains the words mad vispaéiby6é Atereby6, ‘ with all fires.’ The meaning of the text appears to be that it is allowable to use only one of these sentences (probably the last), but if two are used besides the last they are amply sufficient for practical purposes. 300 SHAYAST LA-SHAYAST.
3300 SHAYAST LA-SHAYAST. 9. Whoever shall extinguish’ a fire, by him ten fires are to be gathered together, by him ten punishments are to be endured, by him ten ants are to be destroyed ?, and by him holy-water (zéhar) is to be presented to the sacred fire (Atas-i VAhr4m). CuaptTer VIII. 1. Sin which affects accusers * is to be atoned for (vig4risn) among the accusers, and that relating to 1 Literally, ‘kill,’ 2 The ant being a creature of the evil spirit, on account of its carrying away corn. * Vinas-i hamém4l&n, ‘sin relating to adversaries,’ Sins appear to be divided into two great classes, hamém4l and ribantk. A hamémAl sin seems to be any secular offence which injures some person or animal who, thereupon, becomes a hamémAl, ‘accuser’ (Av. hameretha, ‘opponent,’ Yas. LVI, x, 10), and who must first be satisfied by atonement, before confession to the high-priest, or renunciation of sin, can be of any avail for removing the sin (compare Matthew v. 23-26). The Rivayats assert that if a person dies without atoning for a hamém4l sin, his soul will be stopped at the Kinvad bridge (see Bund. XII, 7) on its way to the other world, and kept in a state of torment until the arrival of the ‘accuser,’ and after he is satisfied the sinner’s soul will be disposed of, in the usual manner, according to the balance of its good and bad actions. It is also probable that only a man of ‘the good religion,’ or an animal of the good creation, can be an ‘accuser.’ A rfibanfk sin, on the other hand, seems to be one which affects only the sinner’s own soul, and for which the high-priest can prescribe a sufficient atonement. It is doubtful, however, whether the Parsis nowadays have any very clear notions of the exact distinction between these two classes of sins, although aware of their names, which are mentioned in their Patit, or renunciation of sin. The explanations given in some editions of their Khurdah Avesta, or prayer-book, are confined to mentioning certain special instances of each class of sin; thus, CHAPTER VII, 9—VIII, 3. 301 the soul is to be atoned for among the high-priests (radan), and when they do whatever the highpriests of the religion command the sin will depart, and the good works which they may thenceforth do will attain completion (avaspértk). 2. The sin of him who is worthy of death (marg-arg4n) is to be confessed (garzisn6d) unto the high-priests, and he is to deliver up 4zs body’; except o the high-priests he is not to deliver up /zs body. 3. On account of the dexterity (farhang) of horsemen it is not ¢hey business to hunt (nakh4tr kardan6); and it is not allowable for any one else to hunt for game, except for 42m whose wealth is less than three hundred sttrs *.
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.
1Cuapter VII. 1. The morning sun it is necessary to reverence (yastan6) till midday, and that of midday it is necessary to reverence till the afternoon time, and that of the afternoon time it is necessary to reverence till night®; whenever ome is quite prepared above any such imputation. By these quibbles, and others like them, he carried away their minds, and made them adopt his errors.’ The tenets of the Manicheans ought, no doubt, to have been considered by the Zoroastrians as a mixture of truth and error, just as those of the Sinik congregation are represented to be in our text; but such tenets being an heretical offshoot of Zoroastrianism, it argues unusual liberality in the priests if they preferred Manicheans to Christians, that is, heretics to infidels. Kzo has altered sfnfk vaskardth into nisfntk (or vidinfk) sikaftth, which appears to be an attempt to bring the words within the limits of the writer’s knowledge, without paying much attention to their collective meaning. A sect which (according to its name) probably adhered to a certain heretical interpretation (zand) in preference to the orthodox Avesta and Zand. Nérydsang, in his Sanskrit version of Mkh. XXXVI, 16, explains a Zandik as one who ‘thinks well of Aharman and the demons.’ 2 Unless this paragraph be a continuation of the quotation from Kfshtané-biigéd’s commentary, which seems unlikely, its contents have an important bearing upon the age of the Shayast 14-shayast. As it does not mention Muhammadanism by name it could hardly have been written after the fall of the Sasanian dynasty, when that new faith had become much more important, in Persia, than those of the Christians and Jews. ® Referring to the recitation of the Khfrshéd Nyfyis, or ‘ salutation of the sun,’ which should be performed thrice a day, in the Hfvan, Rapftvin, and A(izérin G&hs, or periods of the day (see 298 SHAYAST LA-SHAYAST. for activity (khvésk4rth), and shall then do reverence, it is proper. 2. And when anything of that happens which zzaicates when it is not proper to wash the hands, and about this he considers that when he does not reverence the sun it will stop}, a¢ the time previous 0 ¢ha¢ in which it occurs the sun is to be fully reverenced by him, and, afterwards, when £zs hands are washed, it is to be reverenced again ; and when he does not reverence 2¢, except when innocent through not reverencing z¢?, then it becomes irreverence (14 yast) of the sun for him®. 3. As ¢o the sun it is better when ome reverences z¢ every time at the proper period (pavan gAs-i nafsman); when he does not reverence 7¢ for once z¢ is a sin of thirty stirs‘. 4. Reverencing the sun is every time a good work of one Tanapdhar®; and so of the moon and fire zz like manner *&. 5. When on account of cloudiness the sun is not visible (pé@4k), and one shall reverence 2z¢, it is proper. Bund. XXV, 9); a few sentences in the Ny4yis, or formula of salutation, are altered to suit the particular G4h in which it is recited.
25. When on account of cloudiness the sun is not visible (pé@4k), and one shall reverence 2z¢, it is proper. Bund. XXV, 9); a few sentences in the Ny4yis, or formula of salutation, are altered to suit the particular G4h in which it is recited. 1 K2o has, ‘it will protect :/;’ having read netrfinéd instead of ketrfinéd in its original. To pray with unwashed hands would be sinful (see Pahl. Vend. XIX, 84). * That is, except when the omission is to avoid a worse evil, as in the instance just mentioned. * Or, perhaps, ‘it does not become a Khfirshéd Yast (“a formula of praise in honour of the sun”) for him.’ This Yast forms a part of the Nydyis. ‘ That is, an Aredfs sin (see Chap. I, 2). M6 has, ‘when he does not reverence 7/ again.’ 5 That is, a good work sufficient to counterbalance a Tanapthar sin, which puts the performance of a Ny4yis on the same footing as the consecration of a sacred cake or drén (see Chap. XVI, 6). * The moon and fire have each a separate Nydyis. . CHAPTER VII, 2-8. 299 6. And while one does not reverence the sun, the good works which they do that day are not their own ; some say that of the good works which they do within the law (d4a) of the good religion he has no share. 7. While they do not wash dirty hands any good work which they do is not their own, for while one does not utterly destroy corruption (nasis)! ¢here is no coming of the angels to his body, and when ¢here is no coming of the angels to his body he has no steadfastness in the religion, and when he has no steadfastness in the religion no good work whatever reaches unto him. 8. When one wishes to perform the propitiation (shnaman)? of fire, it is allowable to perform one ‘Aathré’ by itself, and, when two and the ‘mad vispaéibyé Aterebyéd, these three are thus the propitiation everywhere*; some say that it would be proper to perform z¢ while allowable, except that of the heterodox. 1 That is, the demon of corruption, who is supposed to enter and reside in all filth of the nature of dead matter, until expelled or destroyed by cleansing. * A shnOman or khshnfimanéd (Av. khshnfiman) is a short formula of praise, reciting all the usual titles of the spirit intended to be propitiated by it, and is used for dedicating the prayers or ceremony specially to his service (see Chaps. ILI, 35, X, 2, XIV, 3). The propitiatory formulas for the thirty angels and archangels who preside over the days of the month constitute the Sirézah, or fornf of prayer ‘relating to the thirty days.’ > The propitiation of fire (as given in Sir6z. I, 9, Atas Nyayis 5, 6) consists of five sentences, each beginning with the word Athré6, ‘of the fire,’ and the last sentence also contains the words mad vispaéiby6é Atereby6, ‘ with all fires.’ The meaning of the text appears to be that it is allowable to use only one of these sentences (probably the last), but if two are used besides the last they are amply sufficient for practical purposes. 300 SHAYAST LA-SHAYAST.
3300 SHAYAST LA-SHAYAST. 9. Whoever shall extinguish’ a fire, by him ten fires are to be gathered together, by him ten punishments are to be endured, by him ten ants are to be destroyed ?, and by him holy-water (zéhar) is to be presented to the sacred fire (Atas-i VAhr4m). CuaptTer VIII. 1. Sin which affects accusers * is to be atoned for (vig4risn) among the accusers, and that relating to 1 Literally, ‘kill,’ 2 The ant being a creature of the evil spirit, on account of its carrying away corn. * Vinas-i hamém4l&n, ‘sin relating to adversaries,’ Sins appear to be divided into two great classes, hamém4l and ribantk. A hamémAl sin seems to be any secular offence which injures some person or animal who, thereupon, becomes a hamémAl, ‘accuser’ (Av. hameretha, ‘opponent,’ Yas. LVI, x, 10), and who must first be satisfied by atonement, before confession to the high-priest, or renunciation of sin, can be of any avail for removing the sin (compare Matthew v. 23-26). The Rivayats assert that if a person dies without atoning for a hamém4l sin, his soul will be stopped at the Kinvad bridge (see Bund. XII, 7) on its way to the other world, and kept in a state of torment until the arrival of the ‘accuser,’ and after he is satisfied the sinner’s soul will be disposed of, in the usual manner, according to the balance of its good and bad actions. It is also probable that only a man of ‘the good religion,’ or an animal of the good creation, can be an ‘accuser.’ A rfibanfk sin, on the other hand, seems to be one which affects only the sinner’s own soul, and for which the high-priest can prescribe a sufficient atonement. It is doubtful, however, whether the Parsis nowadays have any very clear notions of the exact distinction between these two classes of sins, although aware of their names, which are mentioned in their Patit, or renunciation of sin. The explanations given in some editions of their Khurdah Avesta, or prayer-book, are confined to mentioning certain special instances of each class of sin; thus, CHAPTER VII, 9—VIII, 3. 301 the soul is to be atoned for among the high-priests (radan), and when they do whatever the highpriests of the religion command the sin will depart, and the good works which they may thenceforth do will attain completion (avaspértk). 2. The sin of him who is worthy of death (marg-arg4n) is to be confessed (garzisn6d) unto the high-priests, and he is to deliver up 4zs body’; except o the high-priests he is not to deliver up /zs body. 3. On account of the dexterity (farhang) of horsemen it is not ¢hey business to hunt (nakh4tr kardan6); and it is not allowable for any one else to hunt for game, except for 42m whose wealth is less than three hundred sttrs *.
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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