Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
114. 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 :— Of the first eighteen sections of the DfbAsrfigd the first is a treatise on thieves, their arrest, imprisonment, and punishment, with the various kinds of robbery ; the second section is about the irresponsibility of a father for the crimes of a grown-up son, and of a husband for those of a separated wife, about the time for instructing children, and when they first become responsible for sin, the crime of giving weapons to women, children, and foreigners, about warriors plundering, the various kinds of judges and their duties, and offences against accusers. Of the twelve next sections one, called Pasfis-hérvist4n (‘the shepherd’s dog code’), is about shepherd’s dogs, their duties and rights. Of the last thirty-five sections the first, called Stérist4n (‘the beast of burden code’), is about the sin, affecting the soul, of unlawfully beating and wounding cattle and beasts of burden, birds and fish; the second section, Argistan (‘the value code’), is a treatise on the value of animate and inanimate objects; the third section, Aratést4ristan (‘the warrior code’), is a treatise on warriors, arms, armies, generals, battles, plunder, &c.; the fourth section is about warm baths, fires, clothing, winter stores, reaping fodder and corn, &c. The passage mentioned in the text was probably in that part of the second section which referred to the responsibility of children. The words from ‘as revealed’ to ‘indicated’ are omitted in K2o, 1 K2o has ‘ nine-months’ child.’ * See Chap. III, 6. * Literally, ‘both are one;’ that is, in either case the spell of the v4g or prayer is broken. [5] ¥ 322 SHAYAST LA-SHAYAST. 15. Also this, that ten women are necessary for affording assistance 40 a woman who is in labour: five women for directing the making of the. cradle (gavdrak), one woman should be opposite the left shoulder, and one to hold the right shoulder, one woman to throw a hand on her neck, one woman to hold her waist, and one woman, when the infant shall be born, to take z¢ up and cut the navel cord, and to make the fire blaze’. 16. Three days and three nights no one is to pass between the fire and the child, nor to show the child to a sinful man or woman ; ¢hey are to triturate a little sulphur in the sap (may4) of a plant, and to smear it over the child; anzd the first food to give z is Hém-juice (parahém) and aloes (shapy4r). 17. The rule is this, that in case any one shall beat an innocent man, until the pain shall cease it becomes every day the root of a Tan4pdhar sin? for him.
217. The rule is this, that in case any one shall beat an innocent man, until the pain shall cease it becomes every day the root of a Tan4pdhar sin? for him. 18. The rule is this, that when in a country they trust a false judge, and keep 42m among ¢hetr superiors, owing to the sin and breach of faith which that judge commits, the clouds amd rain, in that country, are deficient, a portion (bavan) of the deliciousness, fatness, wholesomeness, and milk of the cattle and goats diminishes’, and many children become destroyed in the mother’s womb. 19. The rule is this, that a man, when he does not wed a wife, does not become worthy of death; but when a woman does not wed a husband it 1 Literally, ‘make the fire high.’ ® See Chap. I, 1, 2. * Most of these evils are also ascribed (see B. Yt. II, 41-43) to neglect of the precautions prescribed with regard to hair-cuttings. CHAPTER X, 15-21. 323 amounts to @ sim worthy of death; because for a woman ¢here is no offspring except by intercourse with men, and no lineage proceeds from her; du¢ for aman without a wife, when he shall recite the Avesta, as it is mentioned in the Vendidad', ¢here may be a lineage which proceeds onwards ¢o the future existence. 20. The rule is this, that a toothpick is to be cut out clear of bark (pést p4k)’, for the high-priests have taught that when one’s toothpick—made for the mouth with the bark—shall fall, and when a pregnant woman puts a foot upon it, she is apprehensive about z¢s being dead matter *. 21. The rule is this, that in accepting the child of a handmaid (£akar)* discrimination is to be exercised; for in the fourteenth of the Nask Hfdspéram 5 1 This reference is probably to the circumstances detailed in Vend. XVIII, 99-112, but the Pahlavi commentary on §§ 111, 112 of that passage is missing in all MSS. The Avesta to be recited in such cases is precisely the same as that detailed in a note on § 5. ? This translation is in accordance with the seventeenth chapter of the prose Sad-dar Bandahis, or ‘ BOndahis of a hundred chapters,’ a Pazand work of later times; but the text here might be translated ‘cut out of clean skin,’ and in Chap. XII, 13, where the statement is repeated, the word used is also ambiguous. * The Sad-dar Bandahis says, ‘the fear arises that the infant may come to harm.’ This section and the three which follow are repeated in Chap. XII, 13-16. ‘ This might mean a dakar, or ‘serving’ wife (see Bund. XXXII, 6), but the further details given in Chap. XII, 14, where this statement is repeated, make it more probable that a concubine is meant. * As this was the seventeenth nask or ‘book’ of the complete Mazdayasnian literature, according to all authorities, it is probable that the word ‘fourteenth,’ in the text here, refers to some particular chapter or fargard, most likely to the last group of fourteen yY2 324 SHAYAST LA-SHAYAST.
3* As this was the seventeenth nask or ‘book’ of the complete Mazdayasnian literature, according to all authorities, it is probable that the word ‘fourteenth,’ in the text here, refers to some particular chapter or fargard, most likely to the last group of fourteen yY2 324 SHAYAST LA-SHAYAST. the high-priests Aave taught thus: ‘ My son is suitable also as thy son, 6u¢ my daughter is not suitable also as thy daughter.’ sections, mentioned below, in the summary of its contents; and this is confirmed by another reference in Chap. XII, 7. This nask is called Aspaéram in the Rivayats, and Asp4rim in the Dini-vagarkard; for its contents, as given by the latter, see Haug's Essays, p. 133. The following is a brief summary of the account of it given in the eighth book of the Dinkard, where it occupies sixteen quarto pages of that work :— Of the first thirty sections of the Hfsparam, one is the Aérpatistan (‘the priest’s code’), a treatise on priestly studies, priests, disciples, and their five dispositions. One section is the NfrangistAn (‘religious formula code’), a treatise on the formulas of worship, the Avesta to be recited by the officiating priests twice, thrice, and four times, the five periods of the day and their proper ceremonies, the season-festivals, the sacred girdle and shirt, cutting the sacred twigs, reverencing water, the families of Zarattst, Hvév, and Vistésp, &c. One section is the GéharfkistAn (‘ quality: code’), a treatise on nobility and superiority, buying and selling, cattle, slaves, servants, and other property, houses where men or dogs have been sick, dealings with foreigners, &c. And other sections are about appropriating the property of others, obedient and disobedient wives, foreign wives, advantages of male and female offspring, breeding of cattle, treatment of labourers and children, the evil eye, judges, the origin and cultivation of corn, the degrees of crime and punishment, &c. Of the next twenty sections, one is about the treatment of furious cattle and mad dogs, and the damage they may do. One section on the means of accumulating wealth, the giving of sons and daughters in marriage, the goodness of charity and evil of waste, the five best actions and the five worst, unlawful felling of trees, the sin of burying the dead, &c. And one section on the begetting, birth, and treatment of children. Of the last fourteen sections, one is a treatise, in six fargards, on the ownership of property and disputes about it, on one’s own family, acquiring wife and children, adoption, &c. And a section of seven fargards, at the end, is a treatise on the sufferings of men, women, children, and dogs, on the connection of owner and herds, priest and disciple, on various offences and sins, spiritual and worldly healing, physic and physicians, astrology, ‘CHAPTER X, 22-24. 325
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.
114. 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 :— Of the first eighteen sections of the DfbAsrfigd the first is a treatise on thieves, their arrest, imprisonment, and punishment, with the various kinds of robbery ; the second section is about the irresponsibility of a father for the crimes of a grown-up son, and of a husband for those of a separated wife, about the time for instructing children, and when they first become responsible for sin, the crime of giving weapons to women, children, and foreigners, about warriors plundering, the various kinds of judges and their duties, and offences against accusers. Of the twelve next sections one, called Pasfis-hérvist4n (‘the shepherd’s dog code’), is about shepherd’s dogs, their duties and rights. Of the last thirty-five sections the first, called Stérist4n (‘the beast of burden code’), is about the sin, affecting the soul, of unlawfully beating and wounding cattle and beasts of burden, birds and fish; the second section, Argistan (‘the value code’), is a treatise on the value of animate and inanimate objects; the third section, Aratést4ristan (‘the warrior code’), is a treatise on warriors, arms, armies, generals, battles, plunder, &c.; the fourth section is about warm baths, fires, clothing, winter stores, reaping fodder and corn, &c. The passage mentioned in the text was probably in that part of the second section which referred to the responsibility of children. The words from ‘as revealed’ to ‘indicated’ are omitted in K2o, 1 K2o has ‘ nine-months’ child.’ * See Chap. III, 6. * Literally, ‘both are one;’ that is, in either case the spell of the v4g or prayer is broken. [5] ¥ 322 SHAYAST LA-SHAYAST. 15. Also this, that ten women are necessary for affording assistance 40 a woman who is in labour: five women for directing the making of the. cradle (gavdrak), one woman should be opposite the left shoulder, and one to hold the right shoulder, one woman to throw a hand on her neck, one woman to hold her waist, and one woman, when the infant shall be born, to take z¢ up and cut the navel cord, and to make the fire blaze’. 16. Three days and three nights no one is to pass between the fire and the child, nor to show the child to a sinful man or woman ; ¢hey are to triturate a little sulphur in the sap (may4) of a plant, and to smear it over the child; anzd the first food to give z is Hém-juice (parahém) and aloes (shapy4r). 17. The rule is this, that in case any one shall beat an innocent man, until the pain shall cease it becomes every day the root of a Tan4pdhar sin? for him.
217. The rule is this, that in case any one shall beat an innocent man, until the pain shall cease it becomes every day the root of a Tan4pdhar sin? for him. 18. The rule is this, that when in a country they trust a false judge, and keep 42m among ¢hetr superiors, owing to the sin and breach of faith which that judge commits, the clouds amd rain, in that country, are deficient, a portion (bavan) of the deliciousness, fatness, wholesomeness, and milk of the cattle and goats diminishes’, and many children become destroyed in the mother’s womb. 19. The rule is this, that a man, when he does not wed a wife, does not become worthy of death; but when a woman does not wed a husband it 1 Literally, ‘make the fire high.’ ® See Chap. I, 1, 2. * Most of these evils are also ascribed (see B. Yt. II, 41-43) to neglect of the precautions prescribed with regard to hair-cuttings. CHAPTER X, 15-21. 323 amounts to @ sim worthy of death; because for a woman ¢here is no offspring except by intercourse with men, and no lineage proceeds from her; du¢ for aman without a wife, when he shall recite the Avesta, as it is mentioned in the Vendidad', ¢here may be a lineage which proceeds onwards ¢o the future existence. 20. The rule is this, that a toothpick is to be cut out clear of bark (pést p4k)’, for the high-priests have taught that when one’s toothpick—made for the mouth with the bark—shall fall, and when a pregnant woman puts a foot upon it, she is apprehensive about z¢s being dead matter *. 21. The rule is this, that in accepting the child of a handmaid (£akar)* discrimination is to be exercised; for in the fourteenth of the Nask Hfdspéram 5 1 This reference is probably to the circumstances detailed in Vend. XVIII, 99-112, but the Pahlavi commentary on §§ 111, 112 of that passage is missing in all MSS. The Avesta to be recited in such cases is precisely the same as that detailed in a note on § 5. ? This translation is in accordance with the seventeenth chapter of the prose Sad-dar Bandahis, or ‘ BOndahis of a hundred chapters,’ a Pazand work of later times; but the text here might be translated ‘cut out of clean skin,’ and in Chap. XII, 13, where the statement is repeated, the word used is also ambiguous. * The Sad-dar Bandahis says, ‘the fear arises that the infant may come to harm.’ This section and the three which follow are repeated in Chap. XII, 13-16. ‘ This might mean a dakar, or ‘serving’ wife (see Bund. XXXII, 6), but the further details given in Chap. XII, 14, where this statement is repeated, make it more probable that a concubine is meant. * As this was the seventeenth nask or ‘book’ of the complete Mazdayasnian literature, according to all authorities, it is probable that the word ‘fourteenth,’ in the text here, refers to some particular chapter or fargard, most likely to the last group of fourteen yY2 324 SHAYAST LA-SHAYAST.
3* As this was the seventeenth nask or ‘book’ of the complete Mazdayasnian literature, according to all authorities, it is probable that the word ‘fourteenth,’ in the text here, refers to some particular chapter or fargard, most likely to the last group of fourteen yY2 324 SHAYAST LA-SHAYAST. the high-priests Aave taught thus: ‘ My son is suitable also as thy son, 6u¢ my daughter is not suitable also as thy daughter.’ sections, mentioned below, in the summary of its contents; and this is confirmed by another reference in Chap. XII, 7. This nask is called Aspaéram in the Rivayats, and Asp4rim in the Dini-vagarkard; for its contents, as given by the latter, see Haug's Essays, p. 133. The following is a brief summary of the account of it given in the eighth book of the Dinkard, where it occupies sixteen quarto pages of that work :— Of the first thirty sections of the Hfsparam, one is the Aérpatistan (‘the priest’s code’), a treatise on priestly studies, priests, disciples, and their five dispositions. One section is the NfrangistAn (‘religious formula code’), a treatise on the formulas of worship, the Avesta to be recited by the officiating priests twice, thrice, and four times, the five periods of the day and their proper ceremonies, the season-festivals, the sacred girdle and shirt, cutting the sacred twigs, reverencing water, the families of Zarattst, Hvév, and Vistésp, &c. One section is the GéharfkistAn (‘ quality: code’), a treatise on nobility and superiority, buying and selling, cattle, slaves, servants, and other property, houses where men or dogs have been sick, dealings with foreigners, &c. And other sections are about appropriating the property of others, obedient and disobedient wives, foreign wives, advantages of male and female offspring, breeding of cattle, treatment of labourers and children, the evil eye, judges, the origin and cultivation of corn, the degrees of crime and punishment, &c. Of the next twenty sections, one is about the treatment of furious cattle and mad dogs, and the damage they may do. One section on the means of accumulating wealth, the giving of sons and daughters in marriage, the goodness of charity and evil of waste, the five best actions and the five worst, unlawful felling of trees, the sin of burying the dead, &c. And one section on the begetting, birth, and treatment of children. Of the last fourteen sections, one is a treatise, in six fargards, on the ownership of property and disputes about it, on one’s own family, acquiring wife and children, adoption, &c. And a section of seven fargards, at the end, is a treatise on the sufferings of men, women, children, and dogs, on the connection of owner and herds, priest and disciple, on various offences and sins, spiritual and worldly healing, physic and physicians, astrology, ‘CHAPTER X, 22-24. 325
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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