Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1feet from the sacred twigs? to the fire—which would be about nine reeds, 2f of a medium man—even though one 1 K35 has ‘forty-seven.’ Taking the foot at 10} English inches (see Bd. XXVI, 3n) the 48 feet would be 42 English feet, and the naf or reed would be 4 feet 8 inches. ? The bares6m (Av. baresma), or bundle of sacred twigs, is an indispensable part of the ceremonial apparatus; it is held in the hand of the officiating priest while reciting many parts of the liturgy, and is frequently washed with water and sprinkled with milk. It consists of a number of slender rods, varying with the nature of the ceremony, but usually from five to thirty-three. These rods were formerly twigs cut from some particular trees, but now thin metal wires are generally used; and when not in the hand of the priest they are laid upon the crescent-shaped tops of two adjacent metal stands, each called a m4h-rf, ‘moon-face,’ and both together forming the bares6m-d4n or ‘twig-stand.’ The bares6m is prepared for the sacred rites by the officiating priest while reciting certain prayers (see Haug’s Essays, pp. 396-399), during which he washes the twigs with water, and ties them together with a kfisttk, or girdle, formed of six thread-like ribbons split out of a leaflet of the date-palm and twisted together. This girdle, being passed twice round the middle of the bundle of twigs, is secured with a right-handed and left-handed knot on one side of the bundle, and is then passed round a third time and secured with a similar double knot on the other side, exactly as the kfstik or sacred thread-girdle is secured round the waist of a Parsi man or woman (see Chap. XXXIX, 1). CHAPTER XLIII, 4-8. 143 sees the fire and does not say ‘tava Athré!, it is proper. 6. And a lamp also has the same contingency (ham-br4h) as a fire; and by our teaching they do not consecrate a sacred cake a¢a lamp on which there is no burning of firewood, du¢ they should cause a burning of firewood on that at which they consecrate a sacred cake, and they say ‘tava athr6?2. 7. And there zs a propitiatory dedication for each separate consecration of a sacred cake, and not again from the first to the last®; and the first is the nearest to the first day, Athaymazd, just as Atdr (‘fire’) and Av&n (‘waters’) are other days in the series; and the last is the day Antran, because in the same series the day Antrdn is the latest‘. 8. When the seven 1 These Avesta words, meaning ‘for thee, the fire,’ are used when addressing the fire, or presenting anything to it, such as firewood and incense (see Yas. III, 52, VII, 3, XXII, 10, 22, &c.); they are not to be used, however, when the fire is so far off, or so feeble, that its light cannot be seen by the speaker (see Sls. X, 37). 3 Meaning that in his opinion a lamp is no proper substitute for a sacred fire unless a little firewood is burnt in it.
2III, 52, VII, 3, XXII, 10, 22, &c.); they are not to be used, however, when the fire is so far off, or so feeble, that its light cannot be seen by the speaker (see Sls. X, 37). 3 Meaning that in his opinion a lamp is no proper substitute for a sacred fire unless a little firewood is burnt in it. ® In the liturgy for the consecration of the sacred cakes, which consists chiefly of Yas. IIT, 1-VIII, 9 (see Haug’s Essays, p. 408), the portion contained in Yas. III, IV, VI, VII is filled with propitiatory formulas, some of which are fixed, but others vary according to the hour, day, and month of the service. Some of the variable propitiatory dedications for the day and month are, however, identical with some of the fixed ones, such as those for fire, waters, &c. And in case of the day or month requiring the use of a variable dedication of this description, the object of the text is to prohibit the use of the corresponding fixed dedication, which would be an unnecessary repetition of the same words. This appears to be the meaning of the words va akhar min zak-i levind va/ akhar 1a translated in the text; but it would be hardly possible to express so simple a meaning in a more obscure fashion. ‘ The series of propitiatory dedications for the thirty days of the 144 DADISTAN-{ DINIK. — archangels are in the propitiatory dedication it is proper to put the seven archangels first in their own order, then the period of the day’, then the day, then the month of the consecration, and, afterwards, the other dedications in such order as they are written. g. And as ¢o the earlier which they should put later, one is when they shall put a dedication before the seven archangels, one is that when they shall put the day before the period of the day, one is when they shall put the month before the day, and one is that when a dedication, distinct from the seven archangels, the period of the day, the day, avd the month, on account of decug before the archangels, or before the period of the day, or before the day, or before the month, is accounted as improper a dedi-
3month (which are also used for months of the same names) constitute the Sirézah, which is given in two forms, one in which the names and titles are in the genitive case, and the other in which they are in the accusative. From the first form of the Sirézah the proper dedications for the actual day and month are taken and substituted for Yas. ITI, 50, 51, IV, 40, 41, VII, 41, 42 (which passages, as they stand, are correct only for the first day, Adharmagd, of the first month, Fravardin); and from the second form of the Sirézah they are similarly taken and substituted for Yas. VI, 37, 38; somewhat in the same way as the Collect, Epistle, and Gospel for the day are taken from the complete series of such writings, and inserted in the Communion service of the Church of England. The first day is AQharmazd, the ninth day and ninth month are At@r, the tenth day and eighth month are Avan, and the last day is Aniran. Following these variable dedications for the day and month are the fixed dedications for Atfr, fire,” and Av&n, ‘ waters,’ unless they have been already recited for the day or month. 1 The dedication for the g4h or period of the day occupies the place of Yas. III, 21-37 (in which the formulas for all five gahs are given); so that when the archangels are to be propitiated the dedications for them must precede Yas. III, 21. CHAPTER XLIII, 9—XLIV, I. 145 cation as ¢hat of yesterday, or the day before, is for this day. 10. So that when z¢ zs the propitiatory dedication for the day Khar of the month of consecration Avan}, the day axd month are such that their order and the Atdr (‘fire’) and AvAn (‘waters’) succeeding them _ are thereby set in reverse order to the proper sequence*, 11. Then, too, when in the same month’ its propitiatory dedication for the day azd month becomes aftke for day and month‘, it is recited as regards do¢h the month and the ‘waters’ (4v4n), because they ave not connected together and have again become non-inclusive; azd then one is to consider them as proper. Cuarter XLIV. 1. As to the forty-third question and reply, that which you ask is thus: Zhere zs a man who is superintending (avar-m4ndakak3) and skilful, in whom great skill as regards religion is provided, and the high-priest’s duty-and officiating priest’s duty (mag6patih}are performed by him; or they are not performed by him, but in him great skill as regards ? The eleventh day of the eighth month. * The meaning is that in such a case the dedications for the day and month, and the fire and waters (Yas. III, 52, 53) which follow, will stand in the following order :—Kh6r, Avan, Atar (the second Avan being omitted as directed by § 7), which is precisely the reverse order of those names among the days of the month. * The eighth month, Avan. * That is, on the tenth day of the eighth month, when both day and month are Avan, i in which case there would be three Avan dedications, but only two are to be used as here directed. [18] L 146 DApISTAN-! pDinfk.
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.
1feet from the sacred twigs? to the fire—which would be about nine reeds, 2f of a medium man—even though one 1 K35 has ‘forty-seven.’ Taking the foot at 10} English inches (see Bd. XXVI, 3n) the 48 feet would be 42 English feet, and the naf or reed would be 4 feet 8 inches. ? The bares6m (Av. baresma), or bundle of sacred twigs, is an indispensable part of the ceremonial apparatus; it is held in the hand of the officiating priest while reciting many parts of the liturgy, and is frequently washed with water and sprinkled with milk. It consists of a number of slender rods, varying with the nature of the ceremony, but usually from five to thirty-three. These rods were formerly twigs cut from some particular trees, but now thin metal wires are generally used; and when not in the hand of the priest they are laid upon the crescent-shaped tops of two adjacent metal stands, each called a m4h-rf, ‘moon-face,’ and both together forming the bares6m-d4n or ‘twig-stand.’ The bares6m is prepared for the sacred rites by the officiating priest while reciting certain prayers (see Haug’s Essays, pp. 396-399), during which he washes the twigs with water, and ties them together with a kfisttk, or girdle, formed of six thread-like ribbons split out of a leaflet of the date-palm and twisted together. This girdle, being passed twice round the middle of the bundle of twigs, is secured with a right-handed and left-handed knot on one side of the bundle, and is then passed round a third time and secured with a similar double knot on the other side, exactly as the kfstik or sacred thread-girdle is secured round the waist of a Parsi man or woman (see Chap. XXXIX, 1). CHAPTER XLIII, 4-8. 143 sees the fire and does not say ‘tava Athré!, it is proper. 6. And a lamp also has the same contingency (ham-br4h) as a fire; and by our teaching they do not consecrate a sacred cake a¢a lamp on which there is no burning of firewood, du¢ they should cause a burning of firewood on that at which they consecrate a sacred cake, and they say ‘tava athr6?2. 7. And there zs a propitiatory dedication for each separate consecration of a sacred cake, and not again from the first to the last®; and the first is the nearest to the first day, Athaymazd, just as Atdr (‘fire’) and Av&n (‘waters’) are other days in the series; and the last is the day Antran, because in the same series the day Antrdn is the latest‘. 8. When the seven 1 These Avesta words, meaning ‘for thee, the fire,’ are used when addressing the fire, or presenting anything to it, such as firewood and incense (see Yas. III, 52, VII, 3, XXII, 10, 22, &c.); they are not to be used, however, when the fire is so far off, or so feeble, that its light cannot be seen by the speaker (see Sls. X, 37). 3 Meaning that in his opinion a lamp is no proper substitute for a sacred fire unless a little firewood is burnt in it.
2III, 52, VII, 3, XXII, 10, 22, &c.); they are not to be used, however, when the fire is so far off, or so feeble, that its light cannot be seen by the speaker (see Sls. X, 37). 3 Meaning that in his opinion a lamp is no proper substitute for a sacred fire unless a little firewood is burnt in it. ® In the liturgy for the consecration of the sacred cakes, which consists chiefly of Yas. IIT, 1-VIII, 9 (see Haug’s Essays, p. 408), the portion contained in Yas. III, IV, VI, VII is filled with propitiatory formulas, some of which are fixed, but others vary according to the hour, day, and month of the service. Some of the variable propitiatory dedications for the day and month are, however, identical with some of the fixed ones, such as those for fire, waters, &c. And in case of the day or month requiring the use of a variable dedication of this description, the object of the text is to prohibit the use of the corresponding fixed dedication, which would be an unnecessary repetition of the same words. This appears to be the meaning of the words va akhar min zak-i levind va/ akhar 1a translated in the text; but it would be hardly possible to express so simple a meaning in a more obscure fashion. ‘ The series of propitiatory dedications for the thirty days of the 144 DADISTAN-{ DINIK. — archangels are in the propitiatory dedication it is proper to put the seven archangels first in their own order, then the period of the day’, then the day, then the month of the consecration, and, afterwards, the other dedications in such order as they are written. g. And as ¢o the earlier which they should put later, one is when they shall put a dedication before the seven archangels, one is that when they shall put the day before the period of the day, one is when they shall put the month before the day, and one is that when a dedication, distinct from the seven archangels, the period of the day, the day, avd the month, on account of decug before the archangels, or before the period of the day, or before the day, or before the month, is accounted as improper a dedi-
3month (which are also used for months of the same names) constitute the Sirézah, which is given in two forms, one in which the names and titles are in the genitive case, and the other in which they are in the accusative. From the first form of the Sirézah the proper dedications for the actual day and month are taken and substituted for Yas. ITI, 50, 51, IV, 40, 41, VII, 41, 42 (which passages, as they stand, are correct only for the first day, Adharmagd, of the first month, Fravardin); and from the second form of the Sirézah they are similarly taken and substituted for Yas. VI, 37, 38; somewhat in the same way as the Collect, Epistle, and Gospel for the day are taken from the complete series of such writings, and inserted in the Communion service of the Church of England. The first day is AQharmazd, the ninth day and ninth month are At@r, the tenth day and eighth month are Avan, and the last day is Aniran. Following these variable dedications for the day and month are the fixed dedications for Atfr, fire,” and Av&n, ‘ waters,’ unless they have been already recited for the day or month. 1 The dedication for the g4h or period of the day occupies the place of Yas. III, 21-37 (in which the formulas for all five gahs are given); so that when the archangels are to be propitiated the dedications for them must precede Yas. III, 21. CHAPTER XLIII, 9—XLIV, I. 145 cation as ¢hat of yesterday, or the day before, is for this day. 10. So that when z¢ zs the propitiatory dedication for the day Khar of the month of consecration Avan}, the day axd month are such that their order and the Atdr (‘fire’) and AvAn (‘waters’) succeeding them _ are thereby set in reverse order to the proper sequence*, 11. Then, too, when in the same month’ its propitiatory dedication for the day azd month becomes aftke for day and month‘, it is recited as regards do¢h the month and the ‘waters’ (4v4n), because they ave not connected together and have again become non-inclusive; azd then one is to consider them as proper. Cuarter XLIV. 1. As to the forty-third question and reply, that which you ask is thus: Zhere zs a man who is superintending (avar-m4ndakak3) and skilful, in whom great skill as regards religion is provided, and the high-priest’s duty-and officiating priest’s duty (mag6patih}are performed by him; or they are not performed by him, but in him great skill as regards ? The eleventh day of the eighth month. * The meaning is that in such a case the dedications for the day and month, and the fire and waters (Yas. III, 52, 53) which follow, will stand in the following order :—Kh6r, Avan, Atar (the second Avan being omitted as directed by § 7), which is precisely the reverse order of those names among the days of the month. * The eighth month, Avan. * That is, on the tenth day of the eighth month, when both day and month are Avan, i in which case there would be three Avan dedications, but only two are to be used as here directed. [18] L 146 DApISTAN-! pDinfk.
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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