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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1XXVI, 1).’ 2 Yas. XXVI, 20. 5 Yas. XXVI, 34. * Kao has, ‘shall not invoke,’ and ‘ will not accept.’ ® The concluding words of the yénhé hata&m formula, probably of that one at the end of Yas. XXVII, just preceding the recital of the Gathas, up to which time the spirits wait, but, if not invoked, they are then supposed to ascend, away from the ceremony, as mentioned in the text. * K2o has, ‘ when they do not invoke them.’ 7 Yas. VIII, 10; which is preceded by a thrice-told ‘ashem voh@,’ at which the officiating priest tastes the sacred cake, being the end of the Drén ceremony (see Haug’s Essays, pp. 404, 408). ® Yas. XXII, 33 (§§ 14-33 being recited twice). At this point the officiating priest brings out the mortar for pounding the Hém twigs (see Haug’s Essays, p. 405); Yas. XXII being called the beginning of the Hémfst in the Vistisp Yast SAdah. ® Yas. XXIV, 30, when the officiating priest turns the mortar right side upwards. © Yas. VIII, 9, which is practically the same place as the threefold ‘ ashem vohfi’ before mentioned. 314 SHAYAST LA-SHAYAST. they will accept’; and when not, they go up the height of a spear (ntzak) and will remain. 13. And they speak thus: ‘This man does not understand that it will be necessary even for him? to go from the world, and our prayer (apist4n) is for reminding men; it is not /Za¢ our uneasiness arzses from this, that we are in want of their ceremony, but our uneasiness avzses from this, that when they do not reverence and do not invoke us, when evil comes upon them it is not possible for us to keep z¢ away.’ 14. ‘O creator! how much is the duration in life of him who is dead?’ And Adharmazd spoke thus: ‘As much as the wing of a fly,O Zaratist the Spttaman! or as much as the hearing a wing unto a sightless one 8,’ CuaptTer X. 1. The rule‘ is this, that a sacred thread-girdle (kQsttk) be three finger-dreadths loose transversely 1 K2o has, ‘they will not accept.’ * Literally, ‘for me,’ which seems to refer to the man, and not to the spirits, § This appears to be the complete translation of the Avesta sentence partially quoted in Pahl. Vend. VIII, 64: ‘ yatha makhshyau perenem, yatha v4 perenahé,’ &c. The last clause is doubtful; the reading adopted here is Aand zak-i shinavak-: par andarg avénak, as nothing more satisfactory suggests itself; it might also be translated by ‘as much as the sound of a wing in the invisible.’ , * Reading dinak; Pazand writers convert it into yak, which can, however, have the same meaning, though they evidently take the word to be Huz. khadfik, ‘one,’ which is written precisely like ainak in Pahlavi characters. Most of the miscellaneous statements, contained in the latter part of Sls., commence with this phrase. CHAPTER IX, 13—X, 3. 315 (pavan targfin)’, as is said in every teaching (£4stak)?, and when it is less it is not proper.
2Most of the miscellaneous statements, contained in the latter part of Sls., commence with this phrase. CHAPTER IX, 13—X, 3. 315 (pavan targfin)’, as is said in every teaching (£4stak)?, and when it is less it is not proper. 2. The rule is this, that the sacred cake (drén), set aside at the dedication formula (shnimané) on the days devoted to the guardian spirits’, is to be used at the season-festivals, the Néndbar‘, the three nights’ ceremony®, the Hém-drén, and other rites of the righteous guardian spirits; and when they shall not do so, according to some teachings, it is not proper. 3. In the exposition (A4stak) of the Nihadim Nask® it says that a man is going to commit rob- ' That is, round the waist (see Chap. IV, 1). * That is, ‘interpretation or exposition’ (see Chap. I, 3, 4). Kzo has, ‘ and by every teaching it is proper.’ ® These fravardtk4n are, strictly speaking, the five supplementary days at the end of the Parsi year, but the last five days of the last month are usually added to them, so as to make a period of ten days at the end of the year, during which the guardian spirits of the departed are supposed to revisit their old homes, and for whom the sacred cake is set aside. ‘ The initiatory ceremony of a young priest (see Chap. XIII, 2). ® The ceremonies performed by the survivors for three nights after a death (see Chaps. VIII, 6, XVII, 3, 4). * This was the fifteenth nask or ‘ book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it Nikadim; but according to the Dini-vagarkard and the RivAyats it was the sixteenth nask, called Niy4rum. For its contents, as given by the Dinf-vagarkard, see Haug’s Essays, p. 132. The following is a brief summary of the account of it given in the eighth book of the Dinkard, where it occupies twenty-five quarto pages of that work :— The beginning of the law (dad) is the Nikadim of thirty’ fargards, The section Patk4r-radistan (‘the arbitrator's code’) is about umpires and arbitration, contracts by words of four kinds and by signs of six kinds; and twelve sorts of arbitrators are described in four sub-sections, according as they decide by hearing or seeing, and with regard to women and children, foreigners and 316 SHAYAST LA-SHAYAST. bery, avd a wall falls in upon him, z¢ zs his destroyer ; when a man strikes at him 4e zs his adversary, and both are in sinfulness; when he is going to perform the worship of God (yazisnd-i yazd4nd) both of them are in innocence. 4. The rule is this, that when a woman becomes pregnant, as long as it is possible, the fire is to be maintained most carefully in the dwelling, because it is declared in the Spend Mask! that towards
34. The rule is this, that when a woman becomes pregnant, as long as it is possible, the fire is to be maintained most carefully in the dwelling, because it is declared in the Spend Mask! that towards those worthy of death. The second section, Zadamist4n (‘the assault code’), is a treatise on assault and the consequences of assault, pain, blood, and unconsciousness ; on blows and conflicts, man with man, women with women, and child with child, with their proper penalties; also the murder of slaves and children. The third section, Réshist4n (‘the wound code’), is a treatise on various kinds of wounds and their characteristics. The fourth section, HamémAlistan (‘the accusers code’), is a treatise on accusation and false accusation of various specified crimes, on lying and slander, the care of pregnant women, impenitence and various offences against priests and disciples, remitting penalties, abetting and assisting criminals, mediation, punishment of children, smiting foreigners, murder, medical treatment, and many other things (see Pahl.-Paz. Glossary, p. 184, where they are erroneously ascribed to the Pazén Nask, owing to the defective text of the MS. M13). The fifth section contained twenty-four treatises on miscellaneous subjects connected with crime and sin (see Pahl.- Paz. Glossary, pp. 184, 185). The passage mentioned in the text cannot be recognised in any of the details supplied by the Dinkard. 1 This was the thirteenth nask or ‘ book’ of the complete Mazdayasnian literature, according to all authorities, but is called Sfend in the Rivayats. For its contents, as given by the Dinf-vagarkard, see Haug’s Essays, pp. 131, 132. The following is a summary of the short account of it given in the eighth book of the Dinkard :— The Spend is a treatise on the origin and combination of the existence, guardian spirit, and glory of ZaratQst; on his generation and birth; on the coming of the two spirits, the good one to sustain, and the bad one to destroy him, and the victory of the good CHAPTER X, 4, 5. 317 Dfkd4v!, the mother of Zaratfst, when she was pregnant with Zaratdst, for three nights, every night a leader (khQd@4)*? with a hundred and fifty® demons rushed for the destruction of Zaratist, du¢ owing to the existence of the fire in the dwelling they knew no means of accomplishing #7. 5. The rule is this, that they have a tank (még) for the disciples, when they are going to perform the worship of God, azd are sprinkling the stone seat (magdk)*; and lest they should make a wet place by that sprinkling through taking water out from it, it is to be done sitting; for in the Vendidad* the high-priests Zave taught, about making
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.
1XXVI, 1).’ 2 Yas. XXVI, 20. 5 Yas. XXVI, 34. * Kao has, ‘shall not invoke,’ and ‘ will not accept.’ ® The concluding words of the yénhé hata&m formula, probably of that one at the end of Yas. XXVII, just preceding the recital of the Gathas, up to which time the spirits wait, but, if not invoked, they are then supposed to ascend, away from the ceremony, as mentioned in the text. * K2o has, ‘ when they do not invoke them.’ 7 Yas. VIII, 10; which is preceded by a thrice-told ‘ashem voh@,’ at which the officiating priest tastes the sacred cake, being the end of the Drén ceremony (see Haug’s Essays, pp. 404, 408). ® Yas. XXII, 33 (§§ 14-33 being recited twice). At this point the officiating priest brings out the mortar for pounding the Hém twigs (see Haug’s Essays, p. 405); Yas. XXII being called the beginning of the Hémfst in the Vistisp Yast SAdah. ® Yas. XXIV, 30, when the officiating priest turns the mortar right side upwards. © Yas. VIII, 9, which is practically the same place as the threefold ‘ ashem vohfi’ before mentioned. 314 SHAYAST LA-SHAYAST. they will accept’; and when not, they go up the height of a spear (ntzak) and will remain. 13. And they speak thus: ‘This man does not understand that it will be necessary even for him? to go from the world, and our prayer (apist4n) is for reminding men; it is not /Za¢ our uneasiness arzses from this, that we are in want of their ceremony, but our uneasiness avzses from this, that when they do not reverence and do not invoke us, when evil comes upon them it is not possible for us to keep z¢ away.’ 14. ‘O creator! how much is the duration in life of him who is dead?’ And Adharmazd spoke thus: ‘As much as the wing of a fly,O Zaratist the Spttaman! or as much as the hearing a wing unto a sightless one 8,’ CuaptTer X. 1. The rule‘ is this, that a sacred thread-girdle (kQsttk) be three finger-dreadths loose transversely 1 K2o has, ‘they will not accept.’ * Literally, ‘for me,’ which seems to refer to the man, and not to the spirits, § This appears to be the complete translation of the Avesta sentence partially quoted in Pahl. Vend. VIII, 64: ‘ yatha makhshyau perenem, yatha v4 perenahé,’ &c. The last clause is doubtful; the reading adopted here is Aand zak-i shinavak-: par andarg avénak, as nothing more satisfactory suggests itself; it might also be translated by ‘as much as the sound of a wing in the invisible.’ , * Reading dinak; Pazand writers convert it into yak, which can, however, have the same meaning, though they evidently take the word to be Huz. khadfik, ‘one,’ which is written precisely like ainak in Pahlavi characters. Most of the miscellaneous statements, contained in the latter part of Sls., commence with this phrase. CHAPTER IX, 13—X, 3. 315 (pavan targfin)’, as is said in every teaching (£4stak)?, and when it is less it is not proper.
2Most of the miscellaneous statements, contained in the latter part of Sls., commence with this phrase. CHAPTER IX, 13—X, 3. 315 (pavan targfin)’, as is said in every teaching (£4stak)?, and when it is less it is not proper. 2. The rule is this, that the sacred cake (drén), set aside at the dedication formula (shnimané) on the days devoted to the guardian spirits’, is to be used at the season-festivals, the Néndbar‘, the three nights’ ceremony®, the Hém-drén, and other rites of the righteous guardian spirits; and when they shall not do so, according to some teachings, it is not proper. 3. In the exposition (A4stak) of the Nihadim Nask® it says that a man is going to commit rob- ' That is, round the waist (see Chap. IV, 1). * That is, ‘interpretation or exposition’ (see Chap. I, 3, 4). Kzo has, ‘ and by every teaching it is proper.’ ® These fravardtk4n are, strictly speaking, the five supplementary days at the end of the Parsi year, but the last five days of the last month are usually added to them, so as to make a period of ten days at the end of the year, during which the guardian spirits of the departed are supposed to revisit their old homes, and for whom the sacred cake is set aside. ‘ The initiatory ceremony of a young priest (see Chap. XIII, 2). ® The ceremonies performed by the survivors for three nights after a death (see Chaps. VIII, 6, XVII, 3, 4). * This was the fifteenth nask or ‘ book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it Nikadim; but according to the Dini-vagarkard and the RivAyats it was the sixteenth nask, called Niy4rum. For its contents, as given by the Dinf-vagarkard, see Haug’s Essays, p. 132. The following is a brief summary of the account of it given in the eighth book of the Dinkard, where it occupies twenty-five quarto pages of that work :— The beginning of the law (dad) is the Nikadim of thirty’ fargards, The section Patk4r-radistan (‘the arbitrator's code’) is about umpires and arbitration, contracts by words of four kinds and by signs of six kinds; and twelve sorts of arbitrators are described in four sub-sections, according as they decide by hearing or seeing, and with regard to women and children, foreigners and 316 SHAYAST LA-SHAYAST. bery, avd a wall falls in upon him, z¢ zs his destroyer ; when a man strikes at him 4e zs his adversary, and both are in sinfulness; when he is going to perform the worship of God (yazisnd-i yazd4nd) both of them are in innocence. 4. The rule is this, that when a woman becomes pregnant, as long as it is possible, the fire is to be maintained most carefully in the dwelling, because it is declared in the Spend Mask! that towards
34. The rule is this, that when a woman becomes pregnant, as long as it is possible, the fire is to be maintained most carefully in the dwelling, because it is declared in the Spend Mask! that towards those worthy of death. The second section, Zadamist4n (‘the assault code’), is a treatise on assault and the consequences of assault, pain, blood, and unconsciousness ; on blows and conflicts, man with man, women with women, and child with child, with their proper penalties; also the murder of slaves and children. The third section, Réshist4n (‘the wound code’), is a treatise on various kinds of wounds and their characteristics. The fourth section, HamémAlistan (‘the accusers code’), is a treatise on accusation and false accusation of various specified crimes, on lying and slander, the care of pregnant women, impenitence and various offences against priests and disciples, remitting penalties, abetting and assisting criminals, mediation, punishment of children, smiting foreigners, murder, medical treatment, and many other things (see Pahl.-Paz. Glossary, p. 184, where they are erroneously ascribed to the Pazén Nask, owing to the defective text of the MS. M13). The fifth section contained twenty-four treatises on miscellaneous subjects connected with crime and sin (see Pahl.- Paz. Glossary, pp. 184, 185). The passage mentioned in the text cannot be recognised in any of the details supplied by the Dinkard. 1 This was the thirteenth nask or ‘ book’ of the complete Mazdayasnian literature, according to all authorities, but is called Sfend in the Rivayats. For its contents, as given by the Dinf-vagarkard, see Haug’s Essays, pp. 131, 132. The following is a summary of the short account of it given in the eighth book of the Dinkard :— The Spend is a treatise on the origin and combination of the existence, guardian spirit, and glory of ZaratQst; on his generation and birth; on the coming of the two spirits, the good one to sustain, and the bad one to destroy him, and the victory of the good CHAPTER X, 4, 5. 317 Dfkd4v!, the mother of Zaratfst, when she was pregnant with Zaratdst, for three nights, every night a leader (khQd@4)*? with a hundred and fifty® demons rushed for the destruction of Zaratist, du¢ owing to the existence of the fire in the dwelling they knew no means of accomplishing #7. 5. The rule is this, that they have a tank (még) for the disciples, when they are going to perform the worship of God, azd are sprinkling the stone seat (magdk)*; and lest they should make a wet place by that sprinkling through taking water out from it, it is to be done sitting; for in the Vendidad* the high-priests Zave taught, about making
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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