Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
16. Arid as ¢o him who has not performed his teremony, amd is fifteen years o/d, what is then the decision adout him ? 7. The reply is this:—When a man who has chanted the Gathas (‘hymns’)*.drinks water with the word \th4, if, moreover, de%g¢ preservable from suffering *, he be not a righteous one overwhelmed by impotence, it is thus said that, when 2% order to consecrate the sacred cake (drén6)’ it is not possible 1 The initiatory ceremony of a young priest, written nafbar or nagbar in this chapter, and sometimes nénabar (Pahl. navak nafbar). ® This ceremony, which means ‘the world-purchased,’ and by which, according to the Sad-dar Bundahis, ‘ heaven is purchased in the world, and one’s own place brought to hand in heaven,’ lasts three days, and is performed by two priests; the first day’s ceremonies are those of the Nén4bar, those of the second are of the angel Srésh, and those of the third are of the Strézah, or angels of the thirty days of the month (see Bd. XXX, 28 n). * Reading r&f instead of 14, ‘not.’ * Reading vark4, instead of va neked, ‘female,’ which is much like it in Pahl. letters. 5 And is, therefore, an initiated priest. ® Mrq has ‘ from impotent suffering.’ 7 See Chap. XXX, 1. CHAPTER LXXIX, 4-9. 235 to take the prayer zxwardly, and there are no presentations of it for the tasting of the virtuous w7th inward prayer’, or for the sake of relieving the sickness of a righteous person, which has come severely, when it is possible for him ¢o say ‘Itha’ and one ‘Ashem-vohti2,’ or it is possible for him to say ‘Ashem,’ Ze is to recite that which it is possible for him to speak, and 4e is to drink or eat the water, or food, or medicine which is discreetly his, and may be the custom of his body and life *. 8. But the sinfulness of 42m who as drunk water with the word Itha, not owing to suffering, is much the most sinful, except this efficacy of which you have written that, Aaving taken up® one half, they shall abandon one half; for, when in eating the efficacy is possessed in that manner, z¢ is then a chattering meal which is a very grievous sin®. 9. Every single drop (pashan)? which in that manner comes to the 1 Reading vag6 atéfdadagan-i nadfigand, which Mrq has altered to mean ‘and if in his state of hunger and thirst.’ 2 Merely the first words of the two formulas which constitute the inward prayer, or vag (see § 1 n). ® Mrgq has only ‘he is to eat.’ ‘ Mrgq has ‘and is authorisedly to preserve his own body.’ 5 Reading frag, as in Mrq and § 2, instead of pavan, ‘in;’ though the reading ‘in taking up’ is quite possible. 6 The sin of dray4n-gfyisnth, ‘eagerness for chattering,’ which arises from talking while eating, praying, or at any other time when a prayer (vag) has been taken inwardly and is not yet spoken out. The sin arises from breaking the spell of the inward prayer (see Sls. V).
26 The sin of dray4n-gfyisnth, ‘eagerness for chattering,’ which arises from talking while eating, praying, or at any other time when a prayer (vag) has been taken inwardly and is not yet spoken out. The sin arises from breaking the spell of the inward prayer (see Sls. V). 7 Comp. Av. parshuya and Pers. pashang, bashang. This word has been misread yagisn, ‘ceremony,’ in Sls. V, 3, 4, which ought to stand as follows:—‘It is unseasonable chatter for every single drop; for him who has performed the ritual :# is a Tanapahar sz, for him who has not performed the ritual 7 is less, 226 DADISTAN-f DINIK. mouth as a new taste is a siz of three stirs}, and every single ¢h¢nmg which is spoken like that word? is a sin of three stirs, which is mentioned as the minimum. 10. The retribution is that way well perfected when, in renunciation of that sin which attacks, a proper efficacy is prepared axd becomes a vestige (vdnak6) of the sin of the performer. 11. Whoever is not able to arrange it in this manner is to entreat the prayers of three men with a donation of wealth, and is to solemnize his NénAbar ceremony, or he is to consecrate a sacred cake every day in the ceremonial place, to eat food lawfully, azd to order the proper maintenance of the efficacy. 12. The assistance of performing the proper rituals through ordering the Nabar ceremony, and the helping existence of discharging the burden of the trouble of a populous household seem to me suitable for the atonement of such-like sin, through the will of the sacred beings. some have said three Srdshé-4aranims. The measure of unseasonable chatter is a Tanapfhar sz; this is where every single drop, or every single morsel, or every single taste is not completed.’ 1 The stfr is evidently taken here as equivalent to the Sréshékaranim of Sls. V, 3 (see the last note). A sin of three Sréshé- Aarandms, ‘lashes with a scourge,’ is called a Farman, and is usually the least degree of sin of which notice is taken; its amount is variously estimated (see Sls. IV, 14, X, 24, XI, 2, XVI, 1, 5), but the value given here, in the text, is very likely correct, and is equivalent to about 4} rfpfs, either in weight or amount (see Chap. LII, 1 n). 2 The word Itha. Mrgq has ‘every single time it is spoken in tasting with an efficacy like that word,’ but the meaning of this is not clear. 5 See § 4. CHAPTER LXXIX, TO—LXXXI, I. 237 CuapTreR LX XX, 1. As to the seventy-ninth question and reply, that which you ask is thus: Concerning him who does not order ceremonies what is then the decision ?
35 See § 4. CHAPTER LXXIX, TO—LXXXI, I. 237 CuapTreR LX XX, 1. As to the seventy-ninth question and reply, that which you ask is thus: Concerning him who does not order ceremonies what is then the decision ? 2. The reply is this, that, excepting those among which is specially the selected religious rite (diné) of him whose ceremony is not performed—who, even though 4aving many good works, does not afterwards attain unto the supreme heaven, which is determined !—this, moreover, is thus said, that he who is not able to perform his ritual himself, when he orders a Gété-kharid? ceremony and they shall perform zt, can become /¢ for the supreme heaven (garé6dm4ntk9); this is greatly to be commended. CuapTrerR LXXXI. 1. As ¢o the eightieth question and reply, that which you ask is thus: What is the purpose of this ceremony for the living soul®, awd why‘ is it necessary 1 It is the general opinion that if the proper ceremonies are not performed during the three days after a death (see Chap. XXVIII) the deceased cannot attain to the highest grade of heaven; this is, however, denied by some of the commentators (see Sls. VI, 3-6). * See Chap. LXXIX, 4 n. ® Dastfir Peshotanji Behramji, the high-priest of the Parsis in Bombay, informs me that every Parsi is bound to perform, or get performed, every year during his or her lifetime, ceremonies for three days in honour of his or her soul, analogous to those performed during the three days after a death. These Zindah-ravan, or Srésh, ceremonies are generally ordered on the first three Fravardigan holidays, extending from the twenty-sixth to the twenty-eighth day of the last month of the Parsi year. « Reading maman rAf, as in M14; K35 has 14 ‘not,’ instead of r4i, ‘for.’ 238 DADISTAN-{ DiNiK, to order z#? 2. And, whenever ove orders it, how is it necessary then to order it, how is it best when they celebrate z¢, and what is its great advantage as a good work ? 3. The reply is this, that worship with the ceremonial for those newly passed away, during the three days which ¢hey spend in the account’, is suitable for the discreet, just as the protection with nourishment of those newly born, in their infancy, is also much more suitable for the discreet. 4. He is a truly discreet man through whom ¢here is ceremonial for the three days, on account of his own father, and privileged wife, and infant child, and well-behaved servant, on ¢hety passing away; and it is indispensable to order the triple ceremonial of the three days.
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.
16. Arid as ¢o him who has not performed his teremony, amd is fifteen years o/d, what is then the decision adout him ? 7. The reply is this:—When a man who has chanted the Gathas (‘hymns’)*.drinks water with the word \th4, if, moreover, de%g¢ preservable from suffering *, he be not a righteous one overwhelmed by impotence, it is thus said that, when 2% order to consecrate the sacred cake (drén6)’ it is not possible 1 The initiatory ceremony of a young priest, written nafbar or nagbar in this chapter, and sometimes nénabar (Pahl. navak nafbar). ® This ceremony, which means ‘the world-purchased,’ and by which, according to the Sad-dar Bundahis, ‘ heaven is purchased in the world, and one’s own place brought to hand in heaven,’ lasts three days, and is performed by two priests; the first day’s ceremonies are those of the Nén4bar, those of the second are of the angel Srésh, and those of the third are of the Strézah, or angels of the thirty days of the month (see Bd. XXX, 28 n). * Reading r&f instead of 14, ‘not.’ * Reading vark4, instead of va neked, ‘female,’ which is much like it in Pahl. letters. 5 And is, therefore, an initiated priest. ® Mrq has ‘ from impotent suffering.’ 7 See Chap. XXX, 1. CHAPTER LXXIX, 4-9. 235 to take the prayer zxwardly, and there are no presentations of it for the tasting of the virtuous w7th inward prayer’, or for the sake of relieving the sickness of a righteous person, which has come severely, when it is possible for him ¢o say ‘Itha’ and one ‘Ashem-vohti2,’ or it is possible for him to say ‘Ashem,’ Ze is to recite that which it is possible for him to speak, and 4e is to drink or eat the water, or food, or medicine which is discreetly his, and may be the custom of his body and life *. 8. But the sinfulness of 42m who as drunk water with the word Itha, not owing to suffering, is much the most sinful, except this efficacy of which you have written that, Aaving taken up® one half, they shall abandon one half; for, when in eating the efficacy is possessed in that manner, z¢ is then a chattering meal which is a very grievous sin®. 9. Every single drop (pashan)? which in that manner comes to the 1 Reading vag6 atéfdadagan-i nadfigand, which Mrq has altered to mean ‘and if in his state of hunger and thirst.’ 2 Merely the first words of the two formulas which constitute the inward prayer, or vag (see § 1 n). ® Mrgq has only ‘he is to eat.’ ‘ Mrgq has ‘and is authorisedly to preserve his own body.’ 5 Reading frag, as in Mrq and § 2, instead of pavan, ‘in;’ though the reading ‘in taking up’ is quite possible. 6 The sin of dray4n-gfyisnth, ‘eagerness for chattering,’ which arises from talking while eating, praying, or at any other time when a prayer (vag) has been taken inwardly and is not yet spoken out. The sin arises from breaking the spell of the inward prayer (see Sls. V).
26 The sin of dray4n-gfyisnth, ‘eagerness for chattering,’ which arises from talking while eating, praying, or at any other time when a prayer (vag) has been taken inwardly and is not yet spoken out. The sin arises from breaking the spell of the inward prayer (see Sls. V). 7 Comp. Av. parshuya and Pers. pashang, bashang. This word has been misread yagisn, ‘ceremony,’ in Sls. V, 3, 4, which ought to stand as follows:—‘It is unseasonable chatter for every single drop; for him who has performed the ritual :# is a Tanapahar sz, for him who has not performed the ritual 7 is less, 226 DADISTAN-f DINIK. mouth as a new taste is a siz of three stirs}, and every single ¢h¢nmg which is spoken like that word? is a sin of three stirs, which is mentioned as the minimum. 10. The retribution is that way well perfected when, in renunciation of that sin which attacks, a proper efficacy is prepared axd becomes a vestige (vdnak6) of the sin of the performer. 11. Whoever is not able to arrange it in this manner is to entreat the prayers of three men with a donation of wealth, and is to solemnize his NénAbar ceremony, or he is to consecrate a sacred cake every day in the ceremonial place, to eat food lawfully, azd to order the proper maintenance of the efficacy. 12. The assistance of performing the proper rituals through ordering the Nabar ceremony, and the helping existence of discharging the burden of the trouble of a populous household seem to me suitable for the atonement of such-like sin, through the will of the sacred beings. some have said three Srdshé-4aranims. The measure of unseasonable chatter is a Tanapfhar sz; this is where every single drop, or every single morsel, or every single taste is not completed.’ 1 The stfr is evidently taken here as equivalent to the Sréshékaranim of Sls. V, 3 (see the last note). A sin of three Sréshé- Aarandms, ‘lashes with a scourge,’ is called a Farman, and is usually the least degree of sin of which notice is taken; its amount is variously estimated (see Sls. IV, 14, X, 24, XI, 2, XVI, 1, 5), but the value given here, in the text, is very likely correct, and is equivalent to about 4} rfpfs, either in weight or amount (see Chap. LII, 1 n). 2 The word Itha. Mrgq has ‘every single time it is spoken in tasting with an efficacy like that word,’ but the meaning of this is not clear. 5 See § 4. CHAPTER LXXIX, TO—LXXXI, I. 237 CuapTreR LX XX, 1. As to the seventy-ninth question and reply, that which you ask is thus: Concerning him who does not order ceremonies what is then the decision ?
35 See § 4. CHAPTER LXXIX, TO—LXXXI, I. 237 CuapTreR LX XX, 1. As to the seventy-ninth question and reply, that which you ask is thus: Concerning him who does not order ceremonies what is then the decision ? 2. The reply is this, that, excepting those among which is specially the selected religious rite (diné) of him whose ceremony is not performed—who, even though 4aving many good works, does not afterwards attain unto the supreme heaven, which is determined !—this, moreover, is thus said, that he who is not able to perform his ritual himself, when he orders a Gété-kharid? ceremony and they shall perform zt, can become /¢ for the supreme heaven (garé6dm4ntk9); this is greatly to be commended. CuapTrerR LXXXI. 1. As ¢o the eightieth question and reply, that which you ask is thus: What is the purpose of this ceremony for the living soul®, awd why‘ is it necessary 1 It is the general opinion that if the proper ceremonies are not performed during the three days after a death (see Chap. XXVIII) the deceased cannot attain to the highest grade of heaven; this is, however, denied by some of the commentators (see Sls. VI, 3-6). * See Chap. LXXIX, 4 n. ® Dastfir Peshotanji Behramji, the high-priest of the Parsis in Bombay, informs me that every Parsi is bound to perform, or get performed, every year during his or her lifetime, ceremonies for three days in honour of his or her soul, analogous to those performed during the three days after a death. These Zindah-ravan, or Srésh, ceremonies are generally ordered on the first three Fravardigan holidays, extending from the twenty-sixth to the twenty-eighth day of the last month of the Parsi year. « Reading maman rAf, as in M14; K35 has 14 ‘not,’ instead of r4i, ‘for.’ 238 DADISTAN-{ DiNiK, to order z#? 2. And, whenever ove orders it, how is it necessary then to order it, how is it best when they celebrate z¢, and what is its great advantage as a good work ? 3. The reply is this, that worship with the ceremonial for those newly passed away, during the three days which ¢hey spend in the account’, is suitable for the discreet, just as the protection with nourishment of those newly born, in their infancy, is also much more suitable for the discreet. 4. He is a truly discreet man through whom ¢here is ceremonial for the three days, on account of his own father, and privileged wife, and infant child, and well-behaved servant, on ¢hety passing away; and it is indispensable to order the triple ceremonial of the three days.
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.