Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1spirit; on his going, at thirty years of age, to confer with Adharmazd, and his seven conferences in ten years; on the seven questions he proposed to the archangels on those occasions ; on the conveyance of the omniscient wisdom into him, showing him heaven and hell, and the intermediate place of those ‘ everstationary,’ the account taken of sin and good works, the future existence, and the fate of the religion on earth till the renovation of the universe, with the coming of his future sons, the last three apostles. 1 The Paz. Dughdé of Bund. XXXII, ro would indicate Pahl. Dfkd&n, but the Dinkard has Dikd4ibd and Dikdafbag (pointing to Av. Dughdhavan), and the Persian forms are Dughdft and Dughdavih. Here the name is Dfikd4vé, which is transposed into Didk4v in Chap. XII, 11; it must have meant either ‘ milk-maid’ or ‘suckler’ originally. ? Kzo has sé@d4, ‘a demon,’ and in Chap. XII, 11, where this section is repeated, the word can be read either s@da, ‘ a demon,’ or shah, ‘a king or ruler;’ of course ‘an arch-fiend’ is meant. ® M6 appears to have ‘sixty,’ instead of ‘ fifty,’ but see Chap. XII, rr. “ Or magh, on which they squat in the purification ceremony (see B. Yt. II, 36). 5 Referring probably to Pahl. Vend. XVIII, 98; the ground is not to be wetted further than the length of the fore-part of the foot beyond the toes, that js, not more than a hand's breadth ; this 318 SHAYAST LA-SHAYAST. water when standing on foot’, that the measure it refers to applies to everything else, not even of a like origin; by him who makes water the Avesta? for making water is to be uttered, avd then z¢ is the root of a Tandpdhar sin® for 42m, and when he does not utter z¢ 4e is more grievously sinful. 6. The rule is this, that to recite the Gathas over those passed away is not to be considered as beneficial, since it is not proper to recite the three H4s‘ which are the beginning of the Adstizat GAtha whenever one ts on the road; whenever one recites ¢hem over a man in the house ¢hey are healing. 7. The rule is this, that in the night wine and aromatic herbs (sparam) and anything like food are not to be cast away towards the north quarter, because a fiend® w7// become pregnant ; and when one casts them away one Yatha-ahi-vairy6*® is to be uttered. measure is here extended to washing water, hence the necessity of squatting during such ablutions. ’ This is a sin which is usually classed with ‘running about uncovered’ and ‘ walking with one boot’ (see Chap. IV, 8, note). * This Avesta is prescribed in Vend. XVIII, 97, and is still in constant use; it consists of three Ashem-vohtis (see Bund. XX, 2), two Humatanims (Yas. XXXV, 4-6), three Hukhshathrétemais (Yas. XXXV, 13-15), four Ahunavars (see Bund. I, 21), and one Yénhé-hatiim (see B.Yt. II, 64). * See Chap. I, 1, 2. * The three chapters (Yas. XLII-XLIV) which begin the Ustavaiti Gatha (Yas. XLII-XLV).
2XX, 2), two Humatanims (Yas. XXXV, 4-6), three Hukhshathrétemais (Yas. XXXV, 13-15), four Ahunavars (see Bund. I, 21), and one Yénhé-hatiim (see B.Yt. II, 64). * See Chap. I, 1, 2. * The three chapters (Yas. XLII-XLIV) which begin the Ustavaiti Gatha (Yas. XLII-XLV). 5 A drfg, or fiend, is usually considered as a female demon (see Vend. XVIII, 70-77); and the demons are supposed to come from the north, where they congregate on the summit of Aresfir, at the gates of hell (see Vend. XIX, 1, 140, 142, Bund. XII, 8). * See Bund. I, 21. This statement is repeated in Chap. XII, 18. CHAPTER X, 6—I1. 319 8. The rule is this, that reverential should be the abstinence from unlawfully slaughtering of any species of animals; for in the Sthdgar ask’ it is said, concerning those who Aave unlawfully slaughtered animals, the punishment is such that each hair of those animals becomes like a sharp dagger (tékh), and he who is unlawfully a slaughterer is slain. 9. Of animals, the slaughtering of the lamb, the goat (vahtk), the ploughing ox, the war-horse, the hare, the bat (4thar4z), the cock or bird of Vohfman, and the magpie (kaskinak) bird, and of birds that of the kite, eagle (hOm4i), and swallow is most to be abstained from. 10. A pregnant woman who passes away is not to be carried away by less than four men’, who are at it constantly with united strength; for wth other corpses, after a dog’s gaze, when they carry them along by two men with united strength, they do not become polluted; éu¢ for a pregnant woman two dogs are necessary, to whose united power sie is to be exposed ; and they carry fer along by four men with united strength, azd they do not become polluted ; d¢¢ when they carry er along by two men they are to be washed with ceremony (pisak)*. 11. The rule is this, that when they beg forgiveness for a person (mard(im) who as passed away, 1 See B.Yt. I, 1. The passage here referred to is probably one in the middle of the seventeenth fargard of this Nask, which is mentioned as follows, in the ninth book of the Dinkard: ‘ And this too, namely, those who unlawfully slay sheep and cattle, which diminishes their life and glory.’ 2 This is the usual custom, while that mentioned in Chap. II, 6 is the exceptional case, mentioned at the end of this section, which necessitates extraordinary purification. * That is, with the Bareshnfiim ceremony (see Chap. II, 6). 320 SHAYAST LA-SHAYAST. such @ prayer is more significant when ome says thus : ‘Whenever a trespass (vinds) of mine 4as occurred against him, you will take account of t¢ along with those of his which have occurred against me, and the trespasses Aave passed away one through the other; ay further trespasses of his which have occurred against me are then made a righteous gift by me’.’
312, The rule is this, that one should not walk without boots*?; and his advantage therefrom is even this, that when a boot (mdgak) is on 47s foot, and he puts the foot upon dead matter, and does not disturb the dead matter, he does not become polluted ; when a boot is not on 42s foot, and he puts the foot upon dead matter, and does not disturb 2¢, he ts polluted*, except when he knows for certain (aévar) that a dog as seen 7¢, or 2f not it is to be considered as not seen by a dog’. 13. The rule is this, as revealed zx the Dabdsrfgéd Nask*, where a day in the year is indicated, ' That is, I pardon them in charity. * Or, perhaps, ‘without stockings,’ avimfigak; this seems to be something different from the sin of aé-mfik-dfb4risnth, ‘running in one boot’ (see Chap. IV, 12). 5 Without these words, which do not exist in the MSS., the sentence seems to have no clear meaning. ‘ And, therefore, still containing the Nasfs, or fiend of corruption, who will enter into any one who merely touches the dead matter, without disturbing it, and can be driven out only by the tedious and troublesome Bareshnfim ceremony. ® This was the sixteenth nask or ‘ book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it Dhbasrfigd or Dfibasrfid; but according to the Dint-vagarkard, which calls it Dvasrfizd, and the Rivayats, which call it Dv4srfigad, Dv&srfingad, or Dvasrfb, it was the eighteenth nask. For its contents, as given by the Dini-vagarkard, see Haug’s Essays, pp. 132, 133. The following is-a brief summary of the account of it given CHAPTER X, 12-14. 221 that the sacred thread-girdle of every one who shall be one day more than fourteen years and three months o/d is to be tied on—z¢ zs better so than when he remains unto fifteen years, and then ties on the girdle—who is more cared for, that way, than a five-months’ child’, on whom they should put 7 in the womb of z¢s mother. 14. The rule is this, that when ove retains a prayer zxwardly*, and wind shall come from below, or wind shall come from the mouth, it is all one *. in the eighth book of the Dinkard, which occupies ten quarto pages of that work :—
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.
1spirit; on his going, at thirty years of age, to confer with Adharmazd, and his seven conferences in ten years; on the seven questions he proposed to the archangels on those occasions ; on the conveyance of the omniscient wisdom into him, showing him heaven and hell, and the intermediate place of those ‘ everstationary,’ the account taken of sin and good works, the future existence, and the fate of the religion on earth till the renovation of the universe, with the coming of his future sons, the last three apostles. 1 The Paz. Dughdé of Bund. XXXII, ro would indicate Pahl. Dfkd&n, but the Dinkard has Dikd4ibd and Dikdafbag (pointing to Av. Dughdhavan), and the Persian forms are Dughdft and Dughdavih. Here the name is Dfikd4vé, which is transposed into Didk4v in Chap. XII, 11; it must have meant either ‘ milk-maid’ or ‘suckler’ originally. ? Kzo has sé@d4, ‘a demon,’ and in Chap. XII, 11, where this section is repeated, the word can be read either s@da, ‘ a demon,’ or shah, ‘a king or ruler;’ of course ‘an arch-fiend’ is meant. ® M6 appears to have ‘sixty,’ instead of ‘ fifty,’ but see Chap. XII, rr. “ Or magh, on which they squat in the purification ceremony (see B. Yt. II, 36). 5 Referring probably to Pahl. Vend. XVIII, 98; the ground is not to be wetted further than the length of the fore-part of the foot beyond the toes, that js, not more than a hand's breadth ; this 318 SHAYAST LA-SHAYAST. water when standing on foot’, that the measure it refers to applies to everything else, not even of a like origin; by him who makes water the Avesta? for making water is to be uttered, avd then z¢ is the root of a Tandpdhar sin® for 42m, and when he does not utter z¢ 4e is more grievously sinful. 6. The rule is this, that to recite the Gathas over those passed away is not to be considered as beneficial, since it is not proper to recite the three H4s‘ which are the beginning of the Adstizat GAtha whenever one ts on the road; whenever one recites ¢hem over a man in the house ¢hey are healing. 7. The rule is this, that in the night wine and aromatic herbs (sparam) and anything like food are not to be cast away towards the north quarter, because a fiend® w7// become pregnant ; and when one casts them away one Yatha-ahi-vairy6*® is to be uttered. measure is here extended to washing water, hence the necessity of squatting during such ablutions. ’ This is a sin which is usually classed with ‘running about uncovered’ and ‘ walking with one boot’ (see Chap. IV, 8, note). * This Avesta is prescribed in Vend. XVIII, 97, and is still in constant use; it consists of three Ashem-vohtis (see Bund. XX, 2), two Humatanims (Yas. XXXV, 4-6), three Hukhshathrétemais (Yas. XXXV, 13-15), four Ahunavars (see Bund. I, 21), and one Yénhé-hatiim (see B.Yt. II, 64). * See Chap. I, 1, 2. * The three chapters (Yas. XLII-XLIV) which begin the Ustavaiti Gatha (Yas. XLII-XLV).
2XX, 2), two Humatanims (Yas. XXXV, 4-6), three Hukhshathrétemais (Yas. XXXV, 13-15), four Ahunavars (see Bund. I, 21), and one Yénhé-hatiim (see B.Yt. II, 64). * See Chap. I, 1, 2. * The three chapters (Yas. XLII-XLIV) which begin the Ustavaiti Gatha (Yas. XLII-XLV). 5 A drfg, or fiend, is usually considered as a female demon (see Vend. XVIII, 70-77); and the demons are supposed to come from the north, where they congregate on the summit of Aresfir, at the gates of hell (see Vend. XIX, 1, 140, 142, Bund. XII, 8). * See Bund. I, 21. This statement is repeated in Chap. XII, 18. CHAPTER X, 6—I1. 319 8. The rule is this, that reverential should be the abstinence from unlawfully slaughtering of any species of animals; for in the Sthdgar ask’ it is said, concerning those who Aave unlawfully slaughtered animals, the punishment is such that each hair of those animals becomes like a sharp dagger (tékh), and he who is unlawfully a slaughterer is slain. 9. Of animals, the slaughtering of the lamb, the goat (vahtk), the ploughing ox, the war-horse, the hare, the bat (4thar4z), the cock or bird of Vohfman, and the magpie (kaskinak) bird, and of birds that of the kite, eagle (hOm4i), and swallow is most to be abstained from. 10. A pregnant woman who passes away is not to be carried away by less than four men’, who are at it constantly with united strength; for wth other corpses, after a dog’s gaze, when they carry them along by two men with united strength, they do not become polluted; éu¢ for a pregnant woman two dogs are necessary, to whose united power sie is to be exposed ; and they carry fer along by four men with united strength, azd they do not become polluted ; d¢¢ when they carry er along by two men they are to be washed with ceremony (pisak)*. 11. The rule is this, that when they beg forgiveness for a person (mard(im) who as passed away, 1 See B.Yt. I, 1. The passage here referred to is probably one in the middle of the seventeenth fargard of this Nask, which is mentioned as follows, in the ninth book of the Dinkard: ‘ And this too, namely, those who unlawfully slay sheep and cattle, which diminishes their life and glory.’ 2 This is the usual custom, while that mentioned in Chap. II, 6 is the exceptional case, mentioned at the end of this section, which necessitates extraordinary purification. * That is, with the Bareshnfiim ceremony (see Chap. II, 6). 320 SHAYAST LA-SHAYAST. such @ prayer is more significant when ome says thus : ‘Whenever a trespass (vinds) of mine 4as occurred against him, you will take account of t¢ along with those of his which have occurred against me, and the trespasses Aave passed away one through the other; ay further trespasses of his which have occurred against me are then made a righteous gift by me’.’
312, The rule is this, that one should not walk without boots*?; and his advantage therefrom is even this, that when a boot (mdgak) is on 47s foot, and he puts the foot upon dead matter, and does not disturb the dead matter, he does not become polluted ; when a boot is not on 42s foot, and he puts the foot upon dead matter, and does not disturb 2¢, he ts polluted*, except when he knows for certain (aévar) that a dog as seen 7¢, or 2f not it is to be considered as not seen by a dog’. 13. The rule is this, as revealed zx the Dabdsrfgéd Nask*, where a day in the year is indicated, ' That is, I pardon them in charity. * Or, perhaps, ‘without stockings,’ avimfigak; this seems to be something different from the sin of aé-mfik-dfb4risnth, ‘running in one boot’ (see Chap. IV, 12). 5 Without these words, which do not exist in the MSS., the sentence seems to have no clear meaning. ‘ And, therefore, still containing the Nasfs, or fiend of corruption, who will enter into any one who merely touches the dead matter, without disturbing it, and can be driven out only by the tedious and troublesome Bareshnfim ceremony. ® This was the sixteenth nask or ‘ book’ of the complete Mazdayasnian literature, according to the Dinkard, which calls it Dhbasrfigd or Dfibasrfid; but according to the Dint-vagarkard, which calls it Dvasrfizd, and the Rivayats, which call it Dv4srfigad, Dv&srfingad, or Dvasrfb, it was the eighteenth nask. For its contents, as given by the Dini-vagarkard, see Haug’s Essays, pp. 132, 133. The following is-a brief summary of the account of it given CHAPTER X, 12-14. 221 that the sacred thread-girdle of every one who shall be one day more than fourteen years and three months o/d is to be tied on—z¢ zs better so than when he remains unto fifteen years, and then ties on the girdle—who is more cared for, that way, than a five-months’ child’, on whom they should put 7 in the womb of z¢s mother. 14. The rule is this, that when ove retains a prayer zxwardly*, and wind shall come from below, or wind shall come from the mouth, it is all one *. in the eighth book of the Dinkard, which occupies ten quarto pages of that work :—
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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