Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
115. The ' The demons. In Mrq the sentence, already obscure, is altered so as to be unintelligible. ? The angels. The meaning is that, by the utterance of the proper formulas at the proper times, the demons are discouraged, and the angels are induced to come to the ceremony. 5 Perhaps we should read sAkht4r4n, ‘preparers,’ as in M14, or else yastar4n, ‘solemnizers,’ instead of d4star4n, ‘holders.’ ‘ This is the name of the consecrated space within which the ceremony is performed. It is often written Arvis, but is probably to be traced to the Av. urvaésa, ‘ goal.’ ° That is, when the place is about to be used for a ceremony. ® Literally ‘ material ;’ meaning the metallic and vegetable portions of the ceremonial apparatus. 7 The slightly raised platform or table upon which all the apparatus, except the fire and unconsecrated water, is placed. * In which the twigs of Hém are pounded and mixed with water. * For the Baresém or sacred twigs (see Chap. XLIII, 5). M 2 164 DApDISTAN-¢ DINfkK. bright fire on the clean fire-stand (Attstd)! is increased by the dry firewood delivered ¢o z¢ puri' fied, and one is to put upon 7¢ a¢ appropriate times the wholesome perfumes of various kinds of plants; and the water of purification, which is ritualistically produced? by veczting the words of revelation, is in the clean metal cups. 16. The well-grown Hém® through which the world is possessed of creatures‘, the Hém through which the production of Zaratist occurred’, is a symbol of the white Gédkerané® as 1 A small stone platform on which the fire vase is placed, now usually called 4dést. 2 Reading nfrangtkth& d&d instead of the unintelligible nirang ash&y4d of K35, which is very similarly written in Pahlavi; M14 has ‘which one is to keep pure by the ritual of words of revelation.’ * A plant said to grow among the mountains in southern Persia, which has not yet been botanically identified, but Anquetil Duperron was told that it resembled a vine without fruit. Twigs of this plant are brought to India ‘by traders and are, therefore, considered impure until they have been purified, laid aside for a year, and again purified’ (see Haug’s Essays, p. 399). A few fragments of these twigs are pounded and mixed with water in the Hém-mortar, and the juice is tasted by the priest who performs the ceremony. The Avesta Hém and the Sanskrit Soma must have been originally the same plant, but both Parsis and Hindus now use plants which are no doubt mere substitutes for that original. In southern and western India the Soma plant now used by the Brahmans is the Sarcostemma Brevistigma, a leafless bush of green succulent branches, growing upwards, with flowers like those of an onion; when not in flower it can hardly be distinguished from the Euphorbia Tirucalli, or thorniess milk-bush, commonly used for hedges in many parts of India. ‘ Reading daim-h6mand; or it may be sem-hémand, ‘ renowned.’
2‘ Reading daim-h6mand; or it may be sem-hémand, ‘ renowned.’ 5 Zaratfist is said to have been begotten in consequence of his parents drinking Hém-juice and cow’s milk infused, respectively, with his guardian spirit and glory (see Zs. XI,10n). K35 has héman, and Mrgq has hémand, instead of hén, in this clause. ® Av. gaokerena, sometimes called gékard in Pahlavi, the CHAPTER XLVIII, 16-19. 165 regards the immortality of the renovation of the universe manifest therefrom, and the resting-places of its vengeance? are the various demons; and with it one is to put attentively (sinvisndé-dahak) in z¢s appropriate place the pomegranate (hadanapag)? plant of the Afrvaram. 17. The vegetable? sacred twigs carefully girded with the vegetable belt (parvand) and girdle, avd the metallic* crescent-shaped stands—which are in the position of those who are sovereigns of the worldly creatures who are interpreted as the sacred twigs’ of the treatises—are prepared. 18. When arranged (st6rd@d) by the bringing together of clean worldly productions, so much the more purely as is possible, the arrival of the pure renders all the symbols reliable. 19. Those celebrators of whom the outside of their own bodies is defiled with their bodily refuse and in clean clothing, and ¢hezy disposition—if® in the religion of mythic white Hém-tree which is said to grow in the wide-formed ocean, and from which the draught of immortality is prepared for mankind at the resurrection (see Vend. XX, 17, Bd. XVIII, 1-4, XXVII, 4, XXX, 25). ’ Reading ayéngth nisfm, but this is uncertain. * Av. hadh4naépata, to represent which the Parsis now use a twig of the pomegranate bush, but it must originally have been some sweet-scented plant (see Vend. VIII, 7). The Afrvarim (Av. acc, urvarim) consists of this twig, 2 small fragment of which is pounded with the Hém-twigs when preparing the Hém-juice. * From this it would appear that the practice of using metal wires, instead of twigs of trees, for the baresém (see Chap. XLIII, 5) was not in use a thousand years ago. * Literally ‘Shatvatrian ;’ the archangel Shatvafr6 (Av. khshathra vairya, ‘desirable dominion’) having special charge of all metals (see Bd. XXX, 19, Sls. XV, 14-19). 5 Reading baresom; K35 has basom and Mrgq bim-ié. * Mrgq substitutes yOshdasarfnfdé for denman higarinidé, 166 DADISTAN-! DINiK.
3khshathra vairya, ‘desirable dominion’) having special charge of all metals (see Bd. XXX, 19, Sls. XV, 14-19). 5 Reading baresom; K35 has basom and Mrgq bim-ié. * Mrgq substitutes yOshdasarfnfdé for denman higarinidé, 166 DADISTAN-! DINiK. moderate eating in which is a thirst for lawfully drinking—is customarily sleep and lethargy through the tendency (rind) to falsehood of ¢hezy wisdom, are to consider, even from ¢hezy innermost hearts and minds, the retribution of the body of wrath, the falsehood, and bad thoughts in that disposition of infamy, avd the recompense of their own renunciation of zt; ¢hey are to atone for ¢hezy sinfulness, and to seek great purification of mind. 20. And having acquired eyes speaking! forth, hands in @ state of ablution, and every other member of the body— especially there where well-accomplishable — free from its bodily refuse and covered with the clean clothing, the tongue is preserved and guarded from falsehood azd the hand from sin, the mind is established dy little preparation with good consideration for knowledge of the sacred beings, and even the good are to recite by direction (radih4) the verbal renunciation of sz? 21. The officiating priest (z5t6), having directed and purified the place® of the fire with liturgical words ¢, is: to go and walk unto the place of the officiating priests*® while glorifying the sacred beings, and padmfikht for va khim hat, so as to read ‘the outside of their own bodies is purified and attired in clean clothing,’ but this can hardly be reconciled with the context. The term hfgar or hikhar (Av. hikhra), here translated ‘bodily refuse,’ is applied to any refuse or dirt from the living body, or any /:gusd exudation from a dead one. . 1 Reading gévak, but it may be yfivak, ‘wishing,’ or divak, ‘flowing.’ M14 alters it to vénak, ‘looking,’ which suits the eyes well enough, but hardly seems to express the author’s idea. 2 See Chap. XLI, 5. ® Mr4 has ‘faving purified around the place.’ * The Atas Ny4yis (see Haug’s Essays, p. 403). 5 This place is at the end of the ceremonial area farthest from - CHAPTER XLVIII, 20-24. 167
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.
115. The ' The demons. In Mrq the sentence, already obscure, is altered so as to be unintelligible. ? The angels. The meaning is that, by the utterance of the proper formulas at the proper times, the demons are discouraged, and the angels are induced to come to the ceremony. 5 Perhaps we should read sAkht4r4n, ‘preparers,’ as in M14, or else yastar4n, ‘solemnizers,’ instead of d4star4n, ‘holders.’ ‘ This is the name of the consecrated space within which the ceremony is performed. It is often written Arvis, but is probably to be traced to the Av. urvaésa, ‘ goal.’ ° That is, when the place is about to be used for a ceremony. ® Literally ‘ material ;’ meaning the metallic and vegetable portions of the ceremonial apparatus. 7 The slightly raised platform or table upon which all the apparatus, except the fire and unconsecrated water, is placed. * In which the twigs of Hém are pounded and mixed with water. * For the Baresém or sacred twigs (see Chap. XLIII, 5). M 2 164 DApDISTAN-¢ DINfkK. bright fire on the clean fire-stand (Attstd)! is increased by the dry firewood delivered ¢o z¢ puri' fied, and one is to put upon 7¢ a¢ appropriate times the wholesome perfumes of various kinds of plants; and the water of purification, which is ritualistically produced? by veczting the words of revelation, is in the clean metal cups. 16. The well-grown Hém® through which the world is possessed of creatures‘, the Hém through which the production of Zaratist occurred’, is a symbol of the white Gédkerané® as 1 A small stone platform on which the fire vase is placed, now usually called 4dést. 2 Reading nfrangtkth& d&d instead of the unintelligible nirang ash&y4d of K35, which is very similarly written in Pahlavi; M14 has ‘which one is to keep pure by the ritual of words of revelation.’ * A plant said to grow among the mountains in southern Persia, which has not yet been botanically identified, but Anquetil Duperron was told that it resembled a vine without fruit. Twigs of this plant are brought to India ‘by traders and are, therefore, considered impure until they have been purified, laid aside for a year, and again purified’ (see Haug’s Essays, p. 399). A few fragments of these twigs are pounded and mixed with water in the Hém-mortar, and the juice is tasted by the priest who performs the ceremony. The Avesta Hém and the Sanskrit Soma must have been originally the same plant, but both Parsis and Hindus now use plants which are no doubt mere substitutes for that original. In southern and western India the Soma plant now used by the Brahmans is the Sarcostemma Brevistigma, a leafless bush of green succulent branches, growing upwards, with flowers like those of an onion; when not in flower it can hardly be distinguished from the Euphorbia Tirucalli, or thorniess milk-bush, commonly used for hedges in many parts of India. ‘ Reading daim-h6mand; or it may be sem-hémand, ‘ renowned.’
2‘ Reading daim-h6mand; or it may be sem-hémand, ‘ renowned.’ 5 Zaratfist is said to have been begotten in consequence of his parents drinking Hém-juice and cow’s milk infused, respectively, with his guardian spirit and glory (see Zs. XI,10n). K35 has héman, and Mrgq has hémand, instead of hén, in this clause. ® Av. gaokerena, sometimes called gékard in Pahlavi, the CHAPTER XLVIII, 16-19. 165 regards the immortality of the renovation of the universe manifest therefrom, and the resting-places of its vengeance? are the various demons; and with it one is to put attentively (sinvisndé-dahak) in z¢s appropriate place the pomegranate (hadanapag)? plant of the Afrvaram. 17. The vegetable? sacred twigs carefully girded with the vegetable belt (parvand) and girdle, avd the metallic* crescent-shaped stands—which are in the position of those who are sovereigns of the worldly creatures who are interpreted as the sacred twigs’ of the treatises—are prepared. 18. When arranged (st6rd@d) by the bringing together of clean worldly productions, so much the more purely as is possible, the arrival of the pure renders all the symbols reliable. 19. Those celebrators of whom the outside of their own bodies is defiled with their bodily refuse and in clean clothing, and ¢hezy disposition—if® in the religion of mythic white Hém-tree which is said to grow in the wide-formed ocean, and from which the draught of immortality is prepared for mankind at the resurrection (see Vend. XX, 17, Bd. XVIII, 1-4, XXVII, 4, XXX, 25). ’ Reading ayéngth nisfm, but this is uncertain. * Av. hadh4naépata, to represent which the Parsis now use a twig of the pomegranate bush, but it must originally have been some sweet-scented plant (see Vend. VIII, 7). The Afrvarim (Av. acc, urvarim) consists of this twig, 2 small fragment of which is pounded with the Hém-twigs when preparing the Hém-juice. * From this it would appear that the practice of using metal wires, instead of twigs of trees, for the baresém (see Chap. XLIII, 5) was not in use a thousand years ago. * Literally ‘Shatvatrian ;’ the archangel Shatvafr6 (Av. khshathra vairya, ‘desirable dominion’) having special charge of all metals (see Bd. XXX, 19, Sls. XV, 14-19). 5 Reading baresom; K35 has basom and Mrgq bim-ié. * Mrgq substitutes yOshdasarfnfdé for denman higarinidé, 166 DADISTAN-! DINiK.
3khshathra vairya, ‘desirable dominion’) having special charge of all metals (see Bd. XXX, 19, Sls. XV, 14-19). 5 Reading baresom; K35 has basom and Mrgq bim-ié. * Mrgq substitutes yOshdasarfnfdé for denman higarinidé, 166 DADISTAN-! DINiK. moderate eating in which is a thirst for lawfully drinking—is customarily sleep and lethargy through the tendency (rind) to falsehood of ¢hezy wisdom, are to consider, even from ¢hezy innermost hearts and minds, the retribution of the body of wrath, the falsehood, and bad thoughts in that disposition of infamy, avd the recompense of their own renunciation of zt; ¢hey are to atone for ¢hezy sinfulness, and to seek great purification of mind. 20. And having acquired eyes speaking! forth, hands in @ state of ablution, and every other member of the body— especially there where well-accomplishable — free from its bodily refuse and covered with the clean clothing, the tongue is preserved and guarded from falsehood azd the hand from sin, the mind is established dy little preparation with good consideration for knowledge of the sacred beings, and even the good are to recite by direction (radih4) the verbal renunciation of sz? 21. The officiating priest (z5t6), having directed and purified the place® of the fire with liturgical words ¢, is: to go and walk unto the place of the officiating priests*® while glorifying the sacred beings, and padmfikht for va khim hat, so as to read ‘the outside of their own bodies is purified and attired in clean clothing,’ but this can hardly be reconciled with the context. The term hfgar or hikhar (Av. hikhra), here translated ‘bodily refuse,’ is applied to any refuse or dirt from the living body, or any /:gusd exudation from a dead one. . 1 Reading gévak, but it may be yfivak, ‘wishing,’ or divak, ‘flowing.’ M14 alters it to vénak, ‘looking,’ which suits the eyes well enough, but hardly seems to express the author’s idea. 2 See Chap. XLI, 5. ® Mr4 has ‘faving purified around the place.’ * The Atas Ny4yis (see Haug’s Essays, p. 403). 5 This place is at the end of the ceremonial area farthest from - CHAPTER XLVIII, 20-24. 167
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.
No commentary for this page.