Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. 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. longest day;” the day and night in which is the longest day are twelve of the greatest H4sars, eighteen of the medium, and twentyfour of the least ;’ according to which statement there ate three kinds of Hasar, that are respectively equivalent to two hours, one hour and twenty minutes, and one hour. As the longest day is said (Bund. XXV, 4) to be twice the length of the shortest day, and the greatest Hasar is twice the length of the least one, it may be conjectured that the H4sar varied with the length of the day, being a subdivision (one-eighth) of the time the sun was above the horizon; this would account for the greatest and least HAsars, which are one-eighth of the longest and shortest days, respectively ; but it does not account for the medium HAsar, which is not a mean between the two extremes, but one-ninth (instead of oneeighth) of the mean day of twelve hours. If the Hasar of distance were really a Parasang, as is sometimes stated, the connection between it and the Hasar of time would be obvious, as the average HAsar of one hour and twenty minutes is just the time requisite for walking a Parasang, which seems indeed to be stated in Farh. Okh. Pp. 42. 1 Or it may be ‘ passes over into idolatry.’ * K2o has girdn, ‘grievous.’ 3 That is, he reads an4fr4n instead of viran ia the foregoing statement. * Or, perhaps, ‘this calamity is at once announced.’ 310 SHAYAST LA-SHAYAST. 5. The ceremonial worship (yazisn) which they perform in a fire-temple’, when not done aright, does not reach unto the demons; du¢ that which they perform zz other places, when they do not perform z¢ aright, does reach unto the demons; for there is no medium in worship, it reaches either unto the angels or unto the demons. 6. Of a man who has relinquished a dad habit, and through his good capabilities engages in renunciation of s¢z *, the good work advances unto the future existence. 7. Any one who shall die in a vessel (kastik) it is allowable, for fear of contamination (padvtshak), to throw into the water; some say that the water itself is the receptacle for the dead (khaz4nth). 8. This, too, zs declared: ‘When in the dark it is not allowable to eat food ; for the demons and fiends seize upon one-third of the wisdom and glory of him who eats food in the dark;’ and it is declared by that passage (gin4k) which Adtharmazd spoke to Zaratdst, thus: ‘ After the departure of the light let him not devour, with unwashed hands, the water and vegetables of Horvadad and Amerédad®; for if after the departure of the light thou devourest, with unwashed hands, the water and vegetables of Horvadad and Ameréddad, the fiend seizes away from thee two-thirds of the existing original wisdom
21 Literally, ‘in the dwelling of fires.’ The fire must always be sheltered from the sun’s rays, and in a fire-temple it is kept in a vaulted cell, with a door and one or two windows opening into the larger closed chamber which surrounds it. * K2o has, ‘and it shall happen through his good capabilities.’ ° The two archangels whose chief duties are the protection of water and plants, respectively (see Chap. XV, 5, 25-29, Bund. 1X, 2). CHAPTER IX, 5-9. 311 which, when he seizes z# away, is the glory and religion which are auspicious for thee that day, so that diligence becomes a vexation this day’.’ g. In a passage of the fifth fargard of the Paz6n Nask? it is declared that one mentions these charac- 1 This passage does not appear to be now extant in the Avesta. * This was the sixth nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it Past or Pasag; but according to the Dinf-vagarkard and the Riv4yats it was the seventh nask, called Pagam. For its contents, as given by the Dinf-vagarkard, see Haug’s Essays, pp. 128, 129. The following is a short summary of the account of it given in the eighth book of the Dinkard (that published in the Pahl.-P4z. Glossary, pp. 184, 185, being taken from the fifteenth nask, whose contents were mixed up with those of the seventh through the abstraction of several folios from the Iranian MS. of the Dinkard before M13, or any other copy, was written in India) :— The Pet (or Pazag) is about the lawful slaughtering of animals in the ceremonial rites of fire and water at the season-festivals ; also where, when, and how the festivals are to be celebrated, their advantages, and the duties of the officiating priests. The rotation of days, months, and years, summer and winter, the ten days at the end of the winter, when the guardian spirits visit the world, and the ceremonies to be then performed. The time for gathering medicinal plants. The retribution necessary for the various sins affecting the soul, the advantage of providing for such retribution, and the harm from not providing it. The thirty-three principal chiefs of the spiritual and worldly existences. The miracles of great good works, and the heinous sinfulness of apostasy. How far a wife can give away her husband’s property, and when it is lawful for him to recover it. Whither winter flees when summer comes on, and where summer goes when winter comes on. The amount of disaster (véighn) in one century, and the duration of everything connected with such disaster. The summer and winter months, the names of the twelve months, their meaning, and the angels they are devoted to; also the thirty days of the month, and the five GAtha days at the end of the year, when the guardian spirits are to be reverenced. The fifth fargard, quoted in the text, was probably that portion of the Nask which described the duties of the officiating priests. 312 SHAYAST LA-SHAYAST.
3The fifth fargard, quoted in the text, was probably that portion of the Nask which described the duties of the officiating priests. 312 SHAYAST LA-SHAYAST. teristics of four kinds of worship of the celestial beings (yazd4n) :—one is that whose Avesta is correct, 6u¢ the man is bad; the second is that whose Avesta is faulty (zif4n6)', du¢ the man is good; the third is that whose Avesta is correct, and the man is good ; and the fourth is that whose Avesta is faulty and the man is bad. 10. Zhat whose Avesta is correct, dz¢ the man bad, the archangels will approach and will listen to, d#¢ do not accept; shat whose Avesta is faulty, 6#¢ the man good, the archangels and angels? will approach, éu¢ do not listen to, and will accept ; that whose Avesta is correct, and the man good, the archangels azd angels will approach, will come to, will listen to, and will accept ; that whose Avesta is faulty, avd the man bad, they do not approach, do not listen to, and do not accept. ; 11. In every ceremonial (yazisn5), at the beginning of the ceremony ®, and the beginning of the sacred-cake consecration (drén)‘, the angels and guardian spirits of the righteous are to be invited to the ceremony. 12. When they invoke the angels they will accept the ceremony, and when they do 1 Kzo has hfizvan, ‘tongue, speech,’ for zifan, ‘faulty’ (compare Pers. zif, ‘ sin’), in all occurrences of the word. 2 K2o omits from this word to ‘will approach’ in the next clause of the sentence. 5 That is, shortly before beginning the regular recitation of the Yasna, the angels, in whose honour the ceremony is being performed, are invited to approach by reciting their proper Khshnamans, or propitiatory formulas (see Chap. VII, 8, and Haug’s Essays, p. 404). ; * This begins with Yas. III, 1, and the spirits are to be invited by adding their proper Khshnfimans to those contained in Yas. III, 3-20 (see Haug’s Essays, p. 408). ‘CHAPTER IX, 10-12. 313 not invoke them, all the guardian spirits of the righteous are to be invoked at the beginning of ‘staomi!;’ and when not, they watch until ¢he words ‘frashé-Aarethrim saoshyamtim ?,’ and when they shall invoke them there they will accept the ceremony; and when not, they will watch until ¢e words ‘vispau fravashay6 ashaonim yazamaidé%,” and when they shall invoke ¢em there they will accept ‘ the ceremony; and when not, they will watch until the words ‘tauska yazamaidé ®;’ and when they invoke them® a¢ the threefold ‘ashem vohd’ and ¢he word damanim’, at the twice-do/d ‘aokht6-namanéd 8,’ the ‘ash4d@ haa °, ov the ‘yatumanahé gasaiti!,’ 1 This may be at the ‘staomi’ of Yas. XII, 6, which is recited before the Yasna is commenced ; but K2o alters the meaning (by inserting the relative particle) into ‘¢hey are to be invoked at “staomi,” the beginning of “all the guardian spirits of the righteous” (Yas. XXVI, 1).’ 2 Yas. XXVI, 20. 5 Yas. XXVI, 34. * Kao has, ‘shall not invoke,’ and ‘ will not accept.’
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.
14. 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. longest day;” the day and night in which is the longest day are twelve of the greatest H4sars, eighteen of the medium, and twentyfour of the least ;’ according to which statement there ate three kinds of Hasar, that are respectively equivalent to two hours, one hour and twenty minutes, and one hour. As the longest day is said (Bund. XXV, 4) to be twice the length of the shortest day, and the greatest Hasar is twice the length of the least one, it may be conjectured that the H4sar varied with the length of the day, being a subdivision (one-eighth) of the time the sun was above the horizon; this would account for the greatest and least HAsars, which are one-eighth of the longest and shortest days, respectively ; but it does not account for the medium HAsar, which is not a mean between the two extremes, but one-ninth (instead of oneeighth) of the mean day of twelve hours. If the Hasar of distance were really a Parasang, as is sometimes stated, the connection between it and the Hasar of time would be obvious, as the average HAsar of one hour and twenty minutes is just the time requisite for walking a Parasang, which seems indeed to be stated in Farh. Okh. Pp. 42. 1 Or it may be ‘ passes over into idolatry.’ * K2o has girdn, ‘grievous.’ 3 That is, he reads an4fr4n instead of viran ia the foregoing statement. * Or, perhaps, ‘this calamity is at once announced.’ 310 SHAYAST LA-SHAYAST. 5. The ceremonial worship (yazisn) which they perform in a fire-temple’, when not done aright, does not reach unto the demons; du¢ that which they perform zz other places, when they do not perform z¢ aright, does reach unto the demons; for there is no medium in worship, it reaches either unto the angels or unto the demons. 6. Of a man who has relinquished a dad habit, and through his good capabilities engages in renunciation of s¢z *, the good work advances unto the future existence. 7. Any one who shall die in a vessel (kastik) it is allowable, for fear of contamination (padvtshak), to throw into the water; some say that the water itself is the receptacle for the dead (khaz4nth). 8. This, too, zs declared: ‘When in the dark it is not allowable to eat food ; for the demons and fiends seize upon one-third of the wisdom and glory of him who eats food in the dark;’ and it is declared by that passage (gin4k) which Adtharmazd spoke to Zaratdst, thus: ‘ After the departure of the light let him not devour, with unwashed hands, the water and vegetables of Horvadad and Amerédad®; for if after the departure of the light thou devourest, with unwashed hands, the water and vegetables of Horvadad and Ameréddad, the fiend seizes away from thee two-thirds of the existing original wisdom
21 Literally, ‘in the dwelling of fires.’ The fire must always be sheltered from the sun’s rays, and in a fire-temple it is kept in a vaulted cell, with a door and one or two windows opening into the larger closed chamber which surrounds it. * K2o has, ‘and it shall happen through his good capabilities.’ ° The two archangels whose chief duties are the protection of water and plants, respectively (see Chap. XV, 5, 25-29, Bund. 1X, 2). CHAPTER IX, 5-9. 311 which, when he seizes z# away, is the glory and religion which are auspicious for thee that day, so that diligence becomes a vexation this day’.’ g. In a passage of the fifth fargard of the Paz6n Nask? it is declared that one mentions these charac- 1 This passage does not appear to be now extant in the Avesta. * This was the sixth nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it Past or Pasag; but according to the Dinf-vagarkard and the Riv4yats it was the seventh nask, called Pagam. For its contents, as given by the Dinf-vagarkard, see Haug’s Essays, pp. 128, 129. The following is a short summary of the account of it given in the eighth book of the Dinkard (that published in the Pahl.-P4z. Glossary, pp. 184, 185, being taken from the fifteenth nask, whose contents were mixed up with those of the seventh through the abstraction of several folios from the Iranian MS. of the Dinkard before M13, or any other copy, was written in India) :— The Pet (or Pazag) is about the lawful slaughtering of animals in the ceremonial rites of fire and water at the season-festivals ; also where, when, and how the festivals are to be celebrated, their advantages, and the duties of the officiating priests. The rotation of days, months, and years, summer and winter, the ten days at the end of the winter, when the guardian spirits visit the world, and the ceremonies to be then performed. The time for gathering medicinal plants. The retribution necessary for the various sins affecting the soul, the advantage of providing for such retribution, and the harm from not providing it. The thirty-three principal chiefs of the spiritual and worldly existences. The miracles of great good works, and the heinous sinfulness of apostasy. How far a wife can give away her husband’s property, and when it is lawful for him to recover it. Whither winter flees when summer comes on, and where summer goes when winter comes on. The amount of disaster (véighn) in one century, and the duration of everything connected with such disaster. The summer and winter months, the names of the twelve months, their meaning, and the angels they are devoted to; also the thirty days of the month, and the five GAtha days at the end of the year, when the guardian spirits are to be reverenced. The fifth fargard, quoted in the text, was probably that portion of the Nask which described the duties of the officiating priests. 312 SHAYAST LA-SHAYAST.
3The fifth fargard, quoted in the text, was probably that portion of the Nask which described the duties of the officiating priests. 312 SHAYAST LA-SHAYAST. teristics of four kinds of worship of the celestial beings (yazd4n) :—one is that whose Avesta is correct, 6u¢ the man is bad; the second is that whose Avesta is faulty (zif4n6)', du¢ the man is good; the third is that whose Avesta is correct, and the man is good ; and the fourth is that whose Avesta is faulty and the man is bad. 10. Zhat whose Avesta is correct, dz¢ the man bad, the archangels will approach and will listen to, d#¢ do not accept; shat whose Avesta is faulty, 6#¢ the man good, the archangels and angels? will approach, éu¢ do not listen to, and will accept ; that whose Avesta is correct, and the man good, the archangels azd angels will approach, will come to, will listen to, and will accept ; that whose Avesta is faulty, avd the man bad, they do not approach, do not listen to, and do not accept. ; 11. In every ceremonial (yazisn5), at the beginning of the ceremony ®, and the beginning of the sacred-cake consecration (drén)‘, the angels and guardian spirits of the righteous are to be invited to the ceremony. 12. When they invoke the angels they will accept the ceremony, and when they do 1 Kzo has hfizvan, ‘tongue, speech,’ for zifan, ‘faulty’ (compare Pers. zif, ‘ sin’), in all occurrences of the word. 2 K2o omits from this word to ‘will approach’ in the next clause of the sentence. 5 That is, shortly before beginning the regular recitation of the Yasna, the angels, in whose honour the ceremony is being performed, are invited to approach by reciting their proper Khshnamans, or propitiatory formulas (see Chap. VII, 8, and Haug’s Essays, p. 404). ; * This begins with Yas. III, 1, and the spirits are to be invited by adding their proper Khshnfimans to those contained in Yas. III, 3-20 (see Haug’s Essays, p. 408). ‘CHAPTER IX, 10-12. 313 not invoke them, all the guardian spirits of the righteous are to be invoked at the beginning of ‘staomi!;’ and when not, they watch until ¢he words ‘frashé-Aarethrim saoshyamtim ?,’ and when they shall invoke them there they will accept the ceremony; and when not, they will watch until ¢e words ‘vispau fravashay6 ashaonim yazamaidé%,” and when they shall invoke ¢em there they will accept ‘ the ceremony; and when not, they will watch until the words ‘tauska yazamaidé ®;’ and when they invoke them® a¢ the threefold ‘ashem vohd’ and ¢he word damanim’, at the twice-do/d ‘aokht6-namanéd 8,’ the ‘ash4d@ haa °, ov the ‘yatumanahé gasaiti!,’ 1 This may be at the ‘staomi’ of Yas. XII, 6, which is recited before the Yasna is commenced ; but K2o alters the meaning (by inserting the relative particle) into ‘¢hey are to be invoked at “staomi,” the beginning of “all the guardian spirits of the righteous” (Yas. XXVI, 1).’ 2 Yas. XXVI, 20. 5 Yas. XXVI, 34. * Kao has, ‘shall not invoke,’ and ‘ will not accept.’
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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