Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
198. ‘Thou shalt sprinkle on his left shin, [from the knee unto the place where the leg and foot unite.] 99. Then the fiend of corruption rushes upon his right ankle’. 100. ‘Thou shalt sprinkle on his right ankle. 101. Then the fiend of corruption rushes upon his left ankle. 102. ‘Thou shalt sprinkle on his left ankle, [just as the leg and foot unite, that is, while the ten toes are back to the ground.] 103. Then the fiend of corruption rushes upon his right instep. 104. ‘Thou shalt sprinkle on his right instep. 105. Then the fiend of corruption rushes upon his left instep. 106. ‘Thou shalt sprinkle on his left instep, [from the place where the leg avd foot unite, to the end of his toes.] 107. Then the fiend of corruption turns dejected under the sole of the foot, and its likeness is as 2¢ were the wing of a fly’s body. 108. ‘The toes deimg held quite in union with the ground, his heel is held up from the ground. 109. Thou shalt sprinkle on his right sole. 110, Then the fiend of corruption rushes upon his left sole. 1 The word zang means rather ‘the lower part of the leg.’ 442 APPENDIX. 111. ‘Thou shalt sprinkle on his left sole. 112. Then the fiend of corruption turns dejected under the toes, avd its likeness is as 7¢ were the wing of a fly. 113. ‘ The heel dezzg held quite in union with the ground, his toes are held up from the ground. 114. Thou shalt sprinkle on his right toes. 115. Then the fiend of corruption rushes upon his left toes. 116. ‘Thou shalt sprinkle on his left toes. 117. Then the fiend of corruption returns dejected to the northern quarter in the shape of a raging fly, bandy-legged, lean-hipped, illimitably spotted, so that spot is joined to spot, like the most tawdry! noxious creature, axd most filthy. 118. ‘Then these words are to be murmured, which are most triumphant aad most healing? :— ‘“ As is the will of the patron spirit [as is the will of Athaymazd], so should be the earthly master [so should be the high priest], owing to whatever are the duty aad good works of righteousness ; [that is, he is always to perform duty and good works as authoritatively as the will of Adharymazd.] That which is the gift of good thought is the work of both existences [and the work] of Adhaymaza ; [that is, the reward and recompense they give to good thought, they give also to him; there are some who would say thus: ‘It is the possession of good thought.’] 1 Reading bég-A4kfnt(im, ‘most stuffed with ostentation,’ as in L4. In AV. XVII, r2 the word can be read basak-dyfntim, ‘most sin-accustomed.’ . ? Only the initial and final words of the Avesta of the following passages are given in the MSS. here, but they are given at length, with their Pahlavi translation, in Vend. VIII, 49-62, whence the Pahlavi version is here taken. Iv. THE BARESHNOM CEREMONY. 443
2? Only the initial and final words of the Avesta of the following passages are given in the MSS. here, but they are given at length, with their Pahlavi translation, in Vend. VIII, 49-62, whence the Pahlavi version is here taken. Iv. THE BARESHNOM CEREMONY. 443 The sovereignty is given to Atharymazd, [that is, Athaymazd has made the ruler for himself,] who has given protection azd nourishment to the poor, [that is, he would provide assistance and intercession for them.]? ‘““Who is given to me by thee, O Adhaymazd! as a protection? [when? I shall do duty azd good works, who would provide me protection ?}—when I am in custody of the malice of that wicked [Aharman, that is, he retains malice with me in 4zs thoughts}—other than thy fire ad good thought ? [this I know, that they would do so on account of you; but, apart from you, who would provide me protection ?] When in their employ I invoke righteousness, O Afharmazd ! [that is, I shall do duty axd good works, who would provide me protection ?] That which thou shalt proclaim to me as religion through a high-priest [this I say, that is, preach religion through a highpriest]®. ‘“Who is the smiter with triumph, through this thy teaching of protection? [that is, so far as is declared by the revelation of scripture, who should inflict the punishment for sinners ?] With clearness the superintendence (ra@th) of the creation in both existences is to be taught to me, [that is, it is necessary for thee to give unto me the high-priesthood here and there*.] The arrival of virtuous obedience (Srésh), with good thought (Vohiman), is here, * This paragraph is the Pahlavi version of the Ahunavar, or Yatha-ahd-vairy6 formula (see p. 385). * Reading amat, instead of mfin, ‘ who,’ (see Dd. LXII, 4 n.) * This paragraph is the Pahlavi version of the Kem-n4-mazd4 stanza of the Gathas (Yas. XLV, 7). * Both in this world and the next. 444 APPENDIX. [that is, it is necessary for thee to give Vist4sp? unto me as assistance.] O Adharmazd! [the arrival of] that one [is according to my wish], who is he according to the wish of every one, [¢ha¢ Séshans? that shall be necessary for every one, so that they may thereby convey away their misery, the misery z¢ is possible he should convey away from every one.]®
3[the arrival of] that one [is according to my wish], who is he according to the wish of every one, [¢ha¢ Séshans? that shall be necessary for every one, so that they may thereby convey away their misery, the misery z¢ is possible he should convey away from every one.]® ‘“Zet us be guarded from the most afflicting one [here, avd apart from the sinners], O Adhaymazd and Spendarmad?! [that is, keep us away from the harm of the evil spirit !] Perish, thou demon fiend! [as I speak in front of thee.) Perish, thou race of the demons! [that is, their race is from that place.]® Perish, thou woré transformed by the demons [for uselessness]! Perish, thou work produced by the demons [Aeretofore and hereafter! this produced without the sacred beings, and produced by them (the demons) even for uselessness}. Perish utterly, thou fiend! [that is, mayst thou become invisible !] Perish utterly, thou fiend! [that is, rush away from here, and mayst thou become invisible on any path !] Perish utterly and apart, thou fiend! [that is, stand not again on any path!] Thou shalt perish again to the north! [the path was mentioned thus: ‘Go zm the direction of the north!’] do not destroy the material world of righteousness?!” 1 The king in the time of Zaratfst (see Dd. XXXVII, 36). * The last of the future apostles (see Dd. II, ro). * This paragraph is the Pahlavi version of a passage in the G&thas (Yas. XLIII, 16, b-e). * See p. 393, note 2. 5 From hell, the place of the demons. * It appears from what follows, in § 120, that the whole of the sprinklings and exorcisms, detailed in §§ 33-118, are to be repeated at each of the first six holes. IV. THE BARESHNOM CEREMONY. 445 119. ‘At the first hole the man becomes freer from the /iend of corruption, [that is, it shall depart a little from his body, like a flock when they disperse it.] 120. ‘Then these words are to be murmured by thee, Cre. [as tn §§ 33-118. AZ] the second [hole, &c., as in §119. And the same routine is to be followed at] the third, fourth, fifth, and sixth [holes}}. ‘Afterwards he shall sit—he who as deen by the dead—within the precinct (sit 4) of the holes? apart from those holes [which are for bull’s urine}. 121. So much from that [of the previous oves for bull’s urine] as four finger-dveadths*, 122. They shall also dig up those full diggings up of this earth, [they should accomplish this well.] 123. They shall scrape together fifteen handfuls of the earth, [so that they shall quite dislodge the damp purely.]* 124. And they shall remain about it the whole ferzod from that time until ¢he time when the hair on his head shall become dry, (125) and until the ‘ome when the wet earth on his body shall become dry. 126. ‘Then he who has deen by the dead shall come to that approach to those other holes [which are for water]. 127. At the first hole he shall then purify over his own body once with water. 128. At the second hole he shall then purify over his own
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.
198. ‘Thou shalt sprinkle on his left shin, [from the knee unto the place where the leg and foot unite.] 99. Then the fiend of corruption rushes upon his right ankle’. 100. ‘Thou shalt sprinkle on his right ankle. 101. Then the fiend of corruption rushes upon his left ankle. 102. ‘Thou shalt sprinkle on his left ankle, [just as the leg and foot unite, that is, while the ten toes are back to the ground.] 103. Then the fiend of corruption rushes upon his right instep. 104. ‘Thou shalt sprinkle on his right instep. 105. Then the fiend of corruption rushes upon his left instep. 106. ‘Thou shalt sprinkle on his left instep, [from the place where the leg avd foot unite, to the end of his toes.] 107. Then the fiend of corruption turns dejected under the sole of the foot, and its likeness is as 2¢ were the wing of a fly’s body. 108. ‘The toes deimg held quite in union with the ground, his heel is held up from the ground. 109. Thou shalt sprinkle on his right sole. 110, Then the fiend of corruption rushes upon his left sole. 1 The word zang means rather ‘the lower part of the leg.’ 442 APPENDIX. 111. ‘Thou shalt sprinkle on his left sole. 112. Then the fiend of corruption turns dejected under the toes, avd its likeness is as 7¢ were the wing of a fly. 113. ‘ The heel dezzg held quite in union with the ground, his toes are held up from the ground. 114. Thou shalt sprinkle on his right toes. 115. Then the fiend of corruption rushes upon his left toes. 116. ‘Thou shalt sprinkle on his left toes. 117. Then the fiend of corruption returns dejected to the northern quarter in the shape of a raging fly, bandy-legged, lean-hipped, illimitably spotted, so that spot is joined to spot, like the most tawdry! noxious creature, axd most filthy. 118. ‘Then these words are to be murmured, which are most triumphant aad most healing? :— ‘“ As is the will of the patron spirit [as is the will of Athaymazd], so should be the earthly master [so should be the high priest], owing to whatever are the duty aad good works of righteousness ; [that is, he is always to perform duty and good works as authoritatively as the will of Adharymazd.] That which is the gift of good thought is the work of both existences [and the work] of Adhaymaza ; [that is, the reward and recompense they give to good thought, they give also to him; there are some who would say thus: ‘It is the possession of good thought.’] 1 Reading bég-A4kfnt(im, ‘most stuffed with ostentation,’ as in L4. In AV. XVII, r2 the word can be read basak-dyfntim, ‘most sin-accustomed.’ . ? Only the initial and final words of the Avesta of the following passages are given in the MSS. here, but they are given at length, with their Pahlavi translation, in Vend. VIII, 49-62, whence the Pahlavi version is here taken. Iv. THE BARESHNOM CEREMONY. 443
2? Only the initial and final words of the Avesta of the following passages are given in the MSS. here, but they are given at length, with their Pahlavi translation, in Vend. VIII, 49-62, whence the Pahlavi version is here taken. Iv. THE BARESHNOM CEREMONY. 443 The sovereignty is given to Atharymazd, [that is, Athaymazd has made the ruler for himself,] who has given protection azd nourishment to the poor, [that is, he would provide assistance and intercession for them.]? ‘““Who is given to me by thee, O Adhaymazd! as a protection? [when? I shall do duty azd good works, who would provide me protection ?}—when I am in custody of the malice of that wicked [Aharman, that is, he retains malice with me in 4zs thoughts}—other than thy fire ad good thought ? [this I know, that they would do so on account of you; but, apart from you, who would provide me protection ?] When in their employ I invoke righteousness, O Afharmazd ! [that is, I shall do duty axd good works, who would provide me protection ?] That which thou shalt proclaim to me as religion through a high-priest [this I say, that is, preach religion through a highpriest]®. ‘“Who is the smiter with triumph, through this thy teaching of protection? [that is, so far as is declared by the revelation of scripture, who should inflict the punishment for sinners ?] With clearness the superintendence (ra@th) of the creation in both existences is to be taught to me, [that is, it is necessary for thee to give unto me the high-priesthood here and there*.] The arrival of virtuous obedience (Srésh), with good thought (Vohiman), is here, * This paragraph is the Pahlavi version of the Ahunavar, or Yatha-ahd-vairy6 formula (see p. 385). * Reading amat, instead of mfin, ‘ who,’ (see Dd. LXII, 4 n.) * This paragraph is the Pahlavi version of the Kem-n4-mazd4 stanza of the Gathas (Yas. XLV, 7). * Both in this world and the next. 444 APPENDIX. [that is, it is necessary for thee to give Vist4sp? unto me as assistance.] O Adharmazd! [the arrival of] that one [is according to my wish], who is he according to the wish of every one, [¢ha¢ Séshans? that shall be necessary for every one, so that they may thereby convey away their misery, the misery z¢ is possible he should convey away from every one.]®
3[the arrival of] that one [is according to my wish], who is he according to the wish of every one, [¢ha¢ Séshans? that shall be necessary for every one, so that they may thereby convey away their misery, the misery z¢ is possible he should convey away from every one.]® ‘“Zet us be guarded from the most afflicting one [here, avd apart from the sinners], O Adhaymazd and Spendarmad?! [that is, keep us away from the harm of the evil spirit !] Perish, thou demon fiend! [as I speak in front of thee.) Perish, thou race of the demons! [that is, their race is from that place.]® Perish, thou woré transformed by the demons [for uselessness]! Perish, thou work produced by the demons [Aeretofore and hereafter! this produced without the sacred beings, and produced by them (the demons) even for uselessness}. Perish utterly, thou fiend! [that is, mayst thou become invisible !] Perish utterly, thou fiend! [that is, rush away from here, and mayst thou become invisible on any path !] Perish utterly and apart, thou fiend! [that is, stand not again on any path!] Thou shalt perish again to the north! [the path was mentioned thus: ‘Go zm the direction of the north!’] do not destroy the material world of righteousness?!” 1 The king in the time of Zaratfst (see Dd. XXXVII, 36). * The last of the future apostles (see Dd. II, ro). * This paragraph is the Pahlavi version of a passage in the G&thas (Yas. XLIII, 16, b-e). * See p. 393, note 2. 5 From hell, the place of the demons. * It appears from what follows, in § 120, that the whole of the sprinklings and exorcisms, detailed in §§ 33-118, are to be repeated at each of the first six holes. IV. THE BARESHNOM CEREMONY. 445 119. ‘At the first hole the man becomes freer from the /iend of corruption, [that is, it shall depart a little from his body, like a flock when they disperse it.] 120. ‘Then these words are to be murmured by thee, Cre. [as tn §§ 33-118. AZ] the second [hole, &c., as in §119. And the same routine is to be followed at] the third, fourth, fifth, and sixth [holes}}. ‘Afterwards he shall sit—he who as deen by the dead—within the precinct (sit 4) of the holes? apart from those holes [which are for bull’s urine}. 121. So much from that [of the previous oves for bull’s urine] as four finger-dveadths*, 122. They shall also dig up those full diggings up of this earth, [they should accomplish this well.] 123. They shall scrape together fifteen handfuls of the earth, [so that they shall quite dislodge the damp purely.]* 124. And they shall remain about it the whole ferzod from that time until ¢he time when the hair on his head shall become dry, (125) and until the ‘ome when the wet earth on his body shall become dry. 126. ‘Then he who has deen by the dead shall come to that approach to those other holes [which are for water]. 127. At the first hole he shall then purify over his own body once with water. 128. At the second hole he shall then purify over his own
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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