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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1I, 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 13. Néryésang! said thus: ‘Thou deemest z¢ most surprising that, of the renunciation of s¢z with energy, whatever may be its efficacy, they have been so much of the same? opinion, so that whenever they perform renunciation, however they perform z¢, and before whomever they perform 7¢, whenever a@ sz is not even mentally originating with one® a renunciation should be performed by him; and when very many mortal sins (margargdn) are committed by him, and he engages mentally in renunciation of every one separately, he is not on‘ the way to hell, owing to his renunciation; and if there be one of which he is not in renunciation the way to hell® is not closed to him, for he does not rely upon the beneficence (sid) of Attharmazd, and it is allowable to appoint a priestly retribution (rad tégisn) to fully atone for it, and when thou appointest a priestly retribution for it, and dost not fully atone, it is allowable to inflict 2¢ justly and strongly (drab6).’ 14. When his sin is committed against (dén) ' This cannot be the learned Parsi translator of several Pahlavi texts into Sanskrit, who bore the same name, and is supposed to have lived in the fifteenth century. Being quoted in the Pahlavi Vendidad (see Chap. I, 4, note) he must have been one of the old commentators. * K2o has h6manam, ‘I am,’ instead of ham, ‘the same;’ a mistake arising from reading am, ‘I am,’ for ham. 5 This applies to all cases of merely imputed sin, such as those committed by children, which are imputed to the father, and for which he is spiritually, as well as temporally, responsible. * Reading pavan, ‘on,’ instead of baré, ‘out of’ (see p. 176, note 5). ® Most of this clause is omitted in K2o by mistake. {s] x 306 SHAYAST LA-SHAYAST. accusers ' it will be necessary to act so that the head of the family (mtrak) shall not become evil-minded?, and shall not divorce the wife from matrimony, and they shall not bring * 42 on unto him; before his accusers he is to be engaged in renunciation, and when not, 4e is to be engaged in renunciation of the sin before the high-priests (rad4n), and it will become debts, and debt does not make a man wicked ¢; its effect is this, that in the future existence they may quite forsake him, and this becomes a great shame, and they disturb (k4vénd) his enjoyment. 15. 4s ¢o the sin which affects the accusers, when the female 4as atoned for it, its stem (payak) is atoned for; some say that the stem (payakghth) has no root; some say that z¢ ¢s just like a tree whose leaves wither away.
215. 4s ¢o the sin which affects the accusers, when the female 4as atoned for it, its stem (payak) is atoned for; some say that the stem (payakghth) has no root; some say that z¢ ¢s just like a tree whose leaves wither away. 16. Sin relating to the soul ®, when one engages in renunciation, stays away /vom him; when it shall be fully atoned for z¢ is well, and when he does not fully atone they will make him righteous by the three nights’ (satQth) punishment. 17. Kfshtanébigéd® said that even that which affects accusers, when ove engages in renunciation, stays away from him. » HamémA4lan (see § 1); the particular instance of hamémAl sin here referred to is seduction. * Reading dismfn4n instead of the unmeaning dfismfy4an of the MSS. ® Reading yaftyQna instead of the unmeaning y4ftam of the MSS. ; & being often written very much like m in Pahlavi. * This clause about the hamém4l sin becoming a debt, to be settled with the ‘ accuser,’ either here or hereafter, is taken from Pahl. Vend. III, 151. ® That is, ribanfk sin (see § 1, note). § See Chap. I, 4, note. CHAPTER VIII, 15-22. 307 18. Nésaf Barz-Mitré! spoke these three sayings, that is, ‘ Next-of-kin marriage will extirpate mortal sins (marg-arg4n4n), and the sacred twigs when their ablution is such as renders them improper for firewood, and a man when his wife decomes pregnant by him.’ 19. Whoever commits a sin against (dén) water, and kills a lizard, or other noxious water-creature, has atoned for it; also when thou atonest to (dén) fire for that agazns¢ water it is proper?, azd when thou atonest to water for that agaznst fire it is proper; some say that even a scorpion is proper ¢o be killed, 20. And when a sin of one Tandpdhar ° is committed by him, and he shall consecrate a sacred cake (drén), or shall accomplish a good work of one Tan4pthar ‘, it has atoned for it. 21. When he has committed a mortal sez (margargan), and engages mentally in renunciation, and the high-priest (rad) knows that, though he ought to give up his body, he w2// not give z¢ up, it is allowable when he shall kill him; that is, because he relies upon the beneficence (sid) of Adharmazd. 22. Moreover, from the rule (mank) ‘ yazemna® kad na haka@’ (‘through being worshipped what then at 1 See Chap. I, 4, note. * A blank space is left for this verb in M6, indicating that that MS. was copied from an original already old and not very legible. ® See Chap. I, 1, 2. * Consecrating a sacred cake is a Tanapfihar good work (see Chap. XVI, 6). The theory of counterbalancing sins by good works of the same weight is here clearly enunciated. 5 Written izimn in the MSS. This quotation appears to be, from some part of the Avesta, no longer extant, and being only the first words of the passage its exact meaning is very uncertain. The section, generally, seems to refer to the beneficence of Aflharmazd. xX 2 208 SHAYAST LA-SHAYAST. uv
35 Written izimn in the MSS. This quotation appears to be, from some part of the Avesta, no longer extant, and being only the first words of the passage its exact meaning is very uncertain. The section, generally, seems to refer to the beneficence of Aflharmazd. xX 2 208 SHAYAST LA-SHAYAST. uv once,’ &c.) it is evident, and it becomes his through ceremonial ablution of the hands; it amounts to a whole quarry (k4n6) of good works, and the worship of God (yazisn-i yazd4nd) is to be performed for him', 23. Atar6-pad? son of Maraspend said that it is always necessary to be more diligent in performing one’s worship of God a¢ the time that many mortal sews are committed; all sins de¢ng admissible into renunciation, when thou shalt atone by complete self-sacrifice (pir-g4n-dAdtha), and when one engages in renunciation of the sin from z¢s root, he becomes free from the sin in renunciation of which sin he engaged; for Adharmazd will not leave his own creatures unto the evil spirit, unless on the path of non-renunciation. CuapTer IX, 1. The greater H4sar is one part in twelve parts of the day and night, and the lesser HAsar is one part in eighteen parts*. 1 Tt seems that the execution of the sinner after repentance is here considered as furnishing him with a store of good works, so that it is allowable to perform such ceremonies for him, after death, as are usually performed for righteous men; the reason being given in § 23. The end of this section and beginning of the next are omitted in K2o. * Whether the prime minister of ShApfir II, or the last editor of the Dinkard (see Bund. XXXII, 3, 1), is not clear. ®> The Hésar is not only a measure of distance (see Bund. XXVI, 1), but also a measure of time (see Bund. XXV, 5). According to the text here the greater H4sar must be two hours, and the lesser H4sar (which is not mentioned in M6) must be one hour and twenty minutes. But Farh. Okh. (p. 43) says, ‘dvadasang-h&threm asti aghrem ayare, ‘of twelve HAsars is the CHAPTER VIII, 23—Ix, q. 309 2. The priest (AsrQk) who passes away in idolatry! (adzdayakth) thou hast considered as desolate (virdn)?; and there is a high-priest (dast6bar) who is of a different opinion, there is oe who says he 7s as a non-Iranian (anafrd4n) country’ 3. It is declared that, when a supreme high-priest (zaratistrotQm) passes away in idolatry, an apostate (aharmék) will be born in that dwelling, and a rumour of this calamity is uttered* by that supreme high-priest. 4. In order to be steadfast in the good religion it is to be discussed with priests azd high-priests, and when oze does not discuss it is proper that he do not teach it.
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.
1I, 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 13. Néryésang! said thus: ‘Thou deemest z¢ most surprising that, of the renunciation of s¢z with energy, whatever may be its efficacy, they have been so much of the same? opinion, so that whenever they perform renunciation, however they perform z¢, and before whomever they perform 7¢, whenever a@ sz is not even mentally originating with one® a renunciation should be performed by him; and when very many mortal sins (margargdn) are committed by him, and he engages mentally in renunciation of every one separately, he is not on‘ the way to hell, owing to his renunciation; and if there be one of which he is not in renunciation the way to hell® is not closed to him, for he does not rely upon the beneficence (sid) of Attharmazd, and it is allowable to appoint a priestly retribution (rad tégisn) to fully atone for it, and when thou appointest a priestly retribution for it, and dost not fully atone, it is allowable to inflict 2¢ justly and strongly (drab6).’ 14. When his sin is committed against (dén) ' This cannot be the learned Parsi translator of several Pahlavi texts into Sanskrit, who bore the same name, and is supposed to have lived in the fifteenth century. Being quoted in the Pahlavi Vendidad (see Chap. I, 4, note) he must have been one of the old commentators. * K2o has h6manam, ‘I am,’ instead of ham, ‘the same;’ a mistake arising from reading am, ‘I am,’ for ham. 5 This applies to all cases of merely imputed sin, such as those committed by children, which are imputed to the father, and for which he is spiritually, as well as temporally, responsible. * Reading pavan, ‘on,’ instead of baré, ‘out of’ (see p. 176, note 5). ® Most of this clause is omitted in K2o by mistake. {s] x 306 SHAYAST LA-SHAYAST. accusers ' it will be necessary to act so that the head of the family (mtrak) shall not become evil-minded?, and shall not divorce the wife from matrimony, and they shall not bring * 42 on unto him; before his accusers he is to be engaged in renunciation, and when not, 4e is to be engaged in renunciation of the sin before the high-priests (rad4n), and it will become debts, and debt does not make a man wicked ¢; its effect is this, that in the future existence they may quite forsake him, and this becomes a great shame, and they disturb (k4vénd) his enjoyment. 15. 4s ¢o the sin which affects the accusers, when the female 4as atoned for it, its stem (payak) is atoned for; some say that the stem (payakghth) has no root; some say that z¢ ¢s just like a tree whose leaves wither away.
215. 4s ¢o the sin which affects the accusers, when the female 4as atoned for it, its stem (payak) is atoned for; some say that the stem (payakghth) has no root; some say that z¢ ¢s just like a tree whose leaves wither away. 16. Sin relating to the soul ®, when one engages in renunciation, stays away /vom him; when it shall be fully atoned for z¢ is well, and when he does not fully atone they will make him righteous by the three nights’ (satQth) punishment. 17. Kfshtanébigéd® said that even that which affects accusers, when ove engages in renunciation, stays away from him. » HamémA4lan (see § 1); the particular instance of hamémAl sin here referred to is seduction. * Reading dismfn4n instead of the unmeaning dfismfy4an of the MSS. ® Reading yaftyQna instead of the unmeaning y4ftam of the MSS. ; & being often written very much like m in Pahlavi. * This clause about the hamém4l sin becoming a debt, to be settled with the ‘ accuser,’ either here or hereafter, is taken from Pahl. Vend. III, 151. ® That is, ribanfk sin (see § 1, note). § See Chap. I, 4, note. CHAPTER VIII, 15-22. 307 18. Nésaf Barz-Mitré! spoke these three sayings, that is, ‘ Next-of-kin marriage will extirpate mortal sins (marg-arg4n4n), and the sacred twigs when their ablution is such as renders them improper for firewood, and a man when his wife decomes pregnant by him.’ 19. Whoever commits a sin against (dén) water, and kills a lizard, or other noxious water-creature, has atoned for it; also when thou atonest to (dén) fire for that agazns¢ water it is proper?, azd when thou atonest to water for that agaznst fire it is proper; some say that even a scorpion is proper ¢o be killed, 20. And when a sin of one Tandpdhar ° is committed by him, and he shall consecrate a sacred cake (drén), or shall accomplish a good work of one Tan4pthar ‘, it has atoned for it. 21. When he has committed a mortal sez (margargan), and engages mentally in renunciation, and the high-priest (rad) knows that, though he ought to give up his body, he w2// not give z¢ up, it is allowable when he shall kill him; that is, because he relies upon the beneficence (sid) of Adharmazd. 22. Moreover, from the rule (mank) ‘ yazemna® kad na haka@’ (‘through being worshipped what then at 1 See Chap. I, 4, note. * A blank space is left for this verb in M6, indicating that that MS. was copied from an original already old and not very legible. ® See Chap. I, 1, 2. * Consecrating a sacred cake is a Tanapfihar good work (see Chap. XVI, 6). The theory of counterbalancing sins by good works of the same weight is here clearly enunciated. 5 Written izimn in the MSS. This quotation appears to be, from some part of the Avesta, no longer extant, and being only the first words of the passage its exact meaning is very uncertain. The section, generally, seems to refer to the beneficence of Aflharmazd. xX 2 208 SHAYAST LA-SHAYAST. uv
35 Written izimn in the MSS. This quotation appears to be, from some part of the Avesta, no longer extant, and being only the first words of the passage its exact meaning is very uncertain. The section, generally, seems to refer to the beneficence of Aflharmazd. xX 2 208 SHAYAST LA-SHAYAST. uv once,’ &c.) it is evident, and it becomes his through ceremonial ablution of the hands; it amounts to a whole quarry (k4n6) of good works, and the worship of God (yazisn-i yazd4nd) is to be performed for him', 23. Atar6-pad? son of Maraspend said that it is always necessary to be more diligent in performing one’s worship of God a¢ the time that many mortal sews are committed; all sins de¢ng admissible into renunciation, when thou shalt atone by complete self-sacrifice (pir-g4n-dAdtha), and when one engages in renunciation of the sin from z¢s root, he becomes free from the sin in renunciation of which sin he engaged; for Adharmazd will not leave his own creatures unto the evil spirit, unless on the path of non-renunciation. CuapTer IX, 1. The greater H4sar is one part in twelve parts of the day and night, and the lesser HAsar is one part in eighteen parts*. 1 Tt seems that the execution of the sinner after repentance is here considered as furnishing him with a store of good works, so that it is allowable to perform such ceremonies for him, after death, as are usually performed for righteous men; the reason being given in § 23. The end of this section and beginning of the next are omitted in K2o. * Whether the prime minister of ShApfir II, or the last editor of the Dinkard (see Bund. XXXII, 3, 1), is not clear. ®> The Hésar is not only a measure of distance (see Bund. XXVI, 1), but also a measure of time (see Bund. XXV, 5). According to the text here the greater H4sar must be two hours, and the lesser H4sar (which is not mentioned in M6) must be one hour and twenty minutes. But Farh. Okh. (p. 43) says, ‘dvadasang-h&threm asti aghrem ayare, ‘of twelve HAsars is the CHAPTER VIII, 23—Ix, q. 309 2. The priest (AsrQk) who passes away in idolatry! (adzdayakth) thou hast considered as desolate (virdn)?; and there is a high-priest (dast6bar) who is of a different opinion, there is oe who says he 7s as a non-Iranian (anafrd4n) country’ 3. It is declared that, when a supreme high-priest (zaratistrotQm) passes away in idolatry, an apostate (aharmék) will be born in that dwelling, and a rumour of this calamity is uttered* by that supreme high-priest. 4. In order to be steadfast in the good religion it is to be discussed with priests azd high-priests, and when oze does not discuss it is proper that he do not teach it.
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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