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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
13. 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 *. murder, seduction, unnecessary slaughter of cattle, embezzlement, slander, seizing land by force, and a few other evil deeds are stated to be hamémél sins; while unnatural offences and intercourse with women of another race and religion are said to be rabantk sins. In the Pahlavi Vendidad these classes of sins are rarely mentioned, but hamém4lan occurs in Pahl. Vend. III, rg1, IV, 23, XIII, 38; hamémalih in III, rr9; and rfibanfk in XIII, 38 ; although, perhaps, not always in the sense of sin. 1 By committing a marg-arg4n or mortal sin, that is, a sin worthy of death, he has forfeited his life, and ought to place it at the disposal of the rad, or high-priest. ® This section, intended to preserve game for the poor, is evidently out of place here, as it has no connection with the context. - With reference to the property qualification for hunting, it appears, from a passage in the Persian MS. Mg about the proper dowry for a privileged wife, that 2000 dirhams of silver were worth 2300 riipis, and that 2 dirhams were 2} tolas; this was written in a.p. 1723, when neither the rfpft nor the tola were of uniform amount, though now the rfpf is exactly a tola weight of silver. As the stfr was four dirhams (see Chap. I, 2), three hundred stirs would have been 1380 rfipis or 1350 tolas of silver, according to the standards mentioned in Ms; so that hunting was intended to be confined to those whose property was less than 1350-1380 rfpis ; but how 302 SHAYAST LA-SHAYAST. 4. The ceremonial worship (yazisn) of those worthy of death, which they do not perform by way of renunciation of sez’, is the ceremonial whzch is demon worship; and when the officiating priest (aérpat) does not know z¢ the merit (kirfak) of the ceremonial goes to the store (gang) of the angels, and they give the enjoyment which avzses from that merit in the spiritual exzstence to the soul of that person who fas at once (aév4&) become righteous in mind. 5. When the mortal sinner (marg-arg4nd) has delivered his body and wealth at once to the highpriests, and engages mentally in renunciation as to the sin which as occurred, and the high-priests give him ¢hezy decision (dastébarth) as to duty and good works, the duty and good works which were before performed by him come back ¢4o fim; and when they inflict punishment for three nights ?, he does not enter hell. 6. And if the high-priest orders the cutting off of 4s head Ze is righteous on the spot *, and the three nzghts’ (satdth) ceremony is to be celebrated for 4zm, and the account of the this limitation is to be reconciled with the fact that hunting was a favourite pursuit of kings and nobles does not appear, unless it be considered as a sacerdotal protest against that practice.
2? That is, in those cases when they do not have the yazisn performed as an atonement for sin, by order of the high-priest after confession. * This appears to refer to temporal punishment, inflicted by order of the high-priest, for the purpose of saving him from the ‘punishment of the three nights’ in the other world, mentioned in Bund. XXX, 16. * Reading pavan gin&k; but M6 marks the phrase as pavan din&k (for din4), ‘through the decree,’ which is probably an error. CHAPTER VIII, 4-9. - 303 three nights (satQth) does not affect him’. 7. And if he does not engage in renunciation 4e zs in hell till the future existence; and in zs future body they will bring 42m from hell, and for every mortal sem they will cut off 42s head once, and the last time they wz/l make cm alive again, and will inflict (numayend) three hights’ severe punishment? 8. However a man engages in renunciation of sin the duty of his state of renunciation (patitth) is to be engaged therein openly and mentally in renunciation; the duty of openness is this, that the sin which he knows fas assailed him, is to be specially confessed (bara gédbisnd) by him; and the mental duty is this, that he engages in renunciation with this thought, that ‘henceforth I w2// not commit sin.’ g. And that which occurs before the renunciation, except pious alms, it is well for him not to be overlooked ‘ by him, and not to be kept® secret by him; for when he shall overlook®, or shall keep secret, about sin committed, it becomes for him as 1 That is, the usual ceremonies after death are not to be withheld in this world, and his soul is able to pass through the usual investigation, as to his sins and good works, on its way to the other world, without delay. This period of three nights (satfith, ‘the triplet’), which Pazand writers miscall sedés or sadis, is the time during which the soul is supposed to hover about the body, before finally departing for the other world (see Mkh. II, 114, 158- 160, AV. IV, 9-14, XVII, 2-9). 2 The same statement is made in nearly the same words in Pahl. Vend. VII, 136. This is the future three nights’ punishment for impenitent sinners, mentioned in Bund. XXX, 16. * Literally, ‘which he knows thus: “It assailed me. * Reading avénisnd, but the word can also be read khunfnisnd, ‘to be made celebrated, to be boasted of.’ 5 Literally, ‘carried on, borne away.’ * Reading avénéd, but it may be khunfnéd, ‘boast of.’ ”? 304 SHAYAST LA-SHAYAST.
3XXX, 16. * Literally, ‘which he knows thus: “It assailed me. * Reading avénisnd, but the word can also be read khunfnisnd, ‘to be made celebrated, to be boasted of.’ 5 Literally, ‘carried on, borne away.’ * Reading avénéd, but it may be khunfnéd, ‘boast of.’ ”? 304 SHAYAST LA-SHAYAST. much, some say, as three Sréshé-4arandms’; some say that when he keeps secret about a sin of three Sréshé-4aranams he is worthy of death; some say much otherwise*. 10. Ataré-p4d son of Zarattst® had remarked (péd4ktntd) ¢o a disciple, about this duty, thus: ‘Conform to the renunciation of sez/’ and one‘ time a secret was kept by him, and he ordered him thus: ‘Henceforth be thou never apparent in this duty!’ and after that he looked upon the supplication (avakhshth) and much repentance of that disciple, and even then he did not become the high-priest (dastébar) over him. 11, The rule is® this, that of those who would be proper for this priestly duty (dastébarth), that person is proper who is perfect in (narm) the commentary (zand) of the law, and the punishment of sin is easy for him, and he has controlled himself ; some say thus: ‘By whom a course of priestly studies (aérpatastan) is performed.’ 12. And the punishment of sin deg easy for him, and his having controlled himself are proper; and when, in danger before a menstruous woman, he engages in renunciation it is proper. 1 Probably the same as a Farmén sin (see Chaps. I, 1, 2, IV, 14). * Or ‘many other sAings.’ ® This Ataré-pad-i Zaratistin is mentioned in a manuscript about 500 years old, belonging to Dastir Jam4spji, in Bombay, as having lived for 160 years, and having been supreme high-priest for ninety years: he is also mentioned in the sixth book of the Dinkard. He may, possibly, have been the Ataré-p4d mentioned in B. Yt. I, 7, but it is hazardous to identify an individual by a single name so common as Atar6-p4d used to be. * Reading a6, ‘ one,’ instead of han4, ‘this’ (see p. 218, note 3). * Assuming that the word 4fnak has been omitted at the beginning of this section (see Chap. X, 1). CHAPTER VIII, 10-14. 305
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.
13. 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 *. murder, seduction, unnecessary slaughter of cattle, embezzlement, slander, seizing land by force, and a few other evil deeds are stated to be hamémél sins; while unnatural offences and intercourse with women of another race and religion are said to be rabantk sins. In the Pahlavi Vendidad these classes of sins are rarely mentioned, but hamém4lan occurs in Pahl. Vend. III, rg1, IV, 23, XIII, 38; hamémalih in III, rr9; and rfibanfk in XIII, 38 ; although, perhaps, not always in the sense of sin. 1 By committing a marg-arg4n or mortal sin, that is, a sin worthy of death, he has forfeited his life, and ought to place it at the disposal of the rad, or high-priest. ® This section, intended to preserve game for the poor, is evidently out of place here, as it has no connection with the context. - With reference to the property qualification for hunting, it appears, from a passage in the Persian MS. Mg about the proper dowry for a privileged wife, that 2000 dirhams of silver were worth 2300 riipis, and that 2 dirhams were 2} tolas; this was written in a.p. 1723, when neither the rfpft nor the tola were of uniform amount, though now the rfpf is exactly a tola weight of silver. As the stfr was four dirhams (see Chap. I, 2), three hundred stirs would have been 1380 rfipis or 1350 tolas of silver, according to the standards mentioned in Ms; so that hunting was intended to be confined to those whose property was less than 1350-1380 rfpis ; but how 302 SHAYAST LA-SHAYAST. 4. The ceremonial worship (yazisn) of those worthy of death, which they do not perform by way of renunciation of sez’, is the ceremonial whzch is demon worship; and when the officiating priest (aérpat) does not know z¢ the merit (kirfak) of the ceremonial goes to the store (gang) of the angels, and they give the enjoyment which avzses from that merit in the spiritual exzstence to the soul of that person who fas at once (aév4&) become righteous in mind. 5. When the mortal sinner (marg-arg4nd) has delivered his body and wealth at once to the highpriests, and engages mentally in renunciation as to the sin which as occurred, and the high-priests give him ¢hezy decision (dastébarth) as to duty and good works, the duty and good works which were before performed by him come back ¢4o fim; and when they inflict punishment for three nights ?, he does not enter hell. 6. And if the high-priest orders the cutting off of 4s head Ze is righteous on the spot *, and the three nzghts’ (satdth) ceremony is to be celebrated for 4zm, and the account of the this limitation is to be reconciled with the fact that hunting was a favourite pursuit of kings and nobles does not appear, unless it be considered as a sacerdotal protest against that practice.
2? That is, in those cases when they do not have the yazisn performed as an atonement for sin, by order of the high-priest after confession. * This appears to refer to temporal punishment, inflicted by order of the high-priest, for the purpose of saving him from the ‘punishment of the three nights’ in the other world, mentioned in Bund. XXX, 16. * Reading pavan gin&k; but M6 marks the phrase as pavan din&k (for din4), ‘through the decree,’ which is probably an error. CHAPTER VIII, 4-9. - 303 three nights (satQth) does not affect him’. 7. And if he does not engage in renunciation 4e zs in hell till the future existence; and in zs future body they will bring 42m from hell, and for every mortal sem they will cut off 42s head once, and the last time they wz/l make cm alive again, and will inflict (numayend) three hights’ severe punishment? 8. However a man engages in renunciation of sin the duty of his state of renunciation (patitth) is to be engaged therein openly and mentally in renunciation; the duty of openness is this, that the sin which he knows fas assailed him, is to be specially confessed (bara gédbisnd) by him; and the mental duty is this, that he engages in renunciation with this thought, that ‘henceforth I w2// not commit sin.’ g. And that which occurs before the renunciation, except pious alms, it is well for him not to be overlooked ‘ by him, and not to be kept® secret by him; for when he shall overlook®, or shall keep secret, about sin committed, it becomes for him as 1 That is, the usual ceremonies after death are not to be withheld in this world, and his soul is able to pass through the usual investigation, as to his sins and good works, on its way to the other world, without delay. This period of three nights (satfith, ‘the triplet’), which Pazand writers miscall sedés or sadis, is the time during which the soul is supposed to hover about the body, before finally departing for the other world (see Mkh. II, 114, 158- 160, AV. IV, 9-14, XVII, 2-9). 2 The same statement is made in nearly the same words in Pahl. Vend. VII, 136. This is the future three nights’ punishment for impenitent sinners, mentioned in Bund. XXX, 16. * Literally, ‘which he knows thus: “It assailed me. * Reading avénisnd, but the word can also be read khunfnisnd, ‘to be made celebrated, to be boasted of.’ 5 Literally, ‘carried on, borne away.’ * Reading avénéd, but it may be khunfnéd, ‘boast of.’ ”? 304 SHAYAST LA-SHAYAST.
3XXX, 16. * Literally, ‘which he knows thus: “It assailed me. * Reading avénisnd, but the word can also be read khunfnisnd, ‘to be made celebrated, to be boasted of.’ 5 Literally, ‘carried on, borne away.’ * Reading avénéd, but it may be khunfnéd, ‘boast of.’ ”? 304 SHAYAST LA-SHAYAST. much, some say, as three Sréshé-4arandms’; some say that when he keeps secret about a sin of three Sréshé-4aranams he is worthy of death; some say much otherwise*. 10. Ataré-p4d son of Zarattst® had remarked (péd4ktntd) ¢o a disciple, about this duty, thus: ‘Conform to the renunciation of sez/’ and one‘ time a secret was kept by him, and he ordered him thus: ‘Henceforth be thou never apparent in this duty!’ and after that he looked upon the supplication (avakhshth) and much repentance of that disciple, and even then he did not become the high-priest (dastébar) over him. 11, The rule is® this, that of those who would be proper for this priestly duty (dastébarth), that person is proper who is perfect in (narm) the commentary (zand) of the law, and the punishment of sin is easy for him, and he has controlled himself ; some say thus: ‘By whom a course of priestly studies (aérpatastan) is performed.’ 12. And the punishment of sin deg easy for him, and his having controlled himself are proper; and when, in danger before a menstruous woman, he engages in renunciation it is proper. 1 Probably the same as a Farmén sin (see Chaps. I, 1, 2, IV, 14). * Or ‘many other sAings.’ ® This Ataré-pad-i Zaratistin is mentioned in a manuscript about 500 years old, belonging to Dastir Jam4spji, in Bombay, as having lived for 160 years, and having been supreme high-priest for ninety years: he is also mentioned in the sixth book of the Dinkard. He may, possibly, have been the Ataré-p4d mentioned in B. Yt. I, 7, but it is hazardous to identify an individual by a single name so common as Atar6-p4d used to be. * Reading a6, ‘ one,’ instead of han4, ‘this’ (see p. 218, note 3). * Assuming that the word 4fnak has been omitted at the beginning of this section (see Chap. X, 1). CHAPTER VIII, 10-14. 305
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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