Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1IX, Chap. VIII, 6. The Farhang-i Oim-aévak also uses zat6m in the same sense, in its oldest MSS.; and Dd. V,1has zatam. Darmesteter suggests that zatam and zakham are both traceable to an original zathma, or zathema. 5 The words in brackets are omitted by mistake in the MS. * The ambiguity, mentioned in the latter clause of this section, appears to lie in these words, which mean either ‘but if’ or ‘only if”? Such ambiguity must have existed in the original Pahlavi text of the Nask, and probably indicates that the earlier part of this section is a summary of the Pahlavi version of the original Avesta text, while the latter part is a summary of the Pahlavi commentary upon that version. As the same ambiguity occurs, without comment, in § 12, where the meaning seems tolerably certain, it is doubtful if the commentator’s opinion can be adopted. 38 DINKARD, BOOK VIII. wounding (résh) is not justifiable, 6u¢ the decision therein is this, that, when they do not change through lawful litigation, and they cannot hold back without wounding, 2¢ is justifiable to keep ¢hem back even by wounding. 12. One settion are the not hearing who are also not seeing, the women, and the children; and with these three, who are in one section, there is no magisterial investigation; and the decision as to the bodies thereof is this, that, unless risk for the body de certain from their complete change, they are then to be completely changed (bav4 vardisnd). 13. One section are the foreigner and zm worthy of death, certain of thereby producing a sentence for demg executed from the judges ; a/so the highwayman, when he stays on the highway and his destruction is proclaimed, dz¢ it is not possible to effect 24. 14. With these three, likewise, who are in one section, there is no magisterial investigation, but the decision about them is even this, that when ove is utterly destroying their life, one is thereby possessing merit, 15. One section’ are they who are walking, ov coming upon ome, unseasonably, or retreating confused into a rugged place, and, when people ask them to speak, ¢hey are giving no answer, and they are not suspicious as foreigners. 16. With these three, likewise, who are in one section, there is no magisterial investigation, and the decision about them is this, that when oze kills them outright, oze does not become sinful thereby. 17. As to whatever is on the same subject it introduces many opinions, and also this, that a counter-assault (avéz-zatam) is that which becomes a blow and wound, ad is to be so committed when it CHAPTER XVI, I2—XVII, 4. 39 is possible to produce ¢hem again exactly in every single particular. CuaPteR XVII. Nthédim Nash.
239 is possible to produce ¢hem again exactly in every single particular. CuaPteR XVII. Nthédim Nash. 1. The second section is the Zatamist4n (‘assault code’), particulars about assault (zatam) and the annoyances (véshig4n6) from assault, such as pain, blood, and unconsciousness; a/so the sin! that a man may commit in a state of unconsciousness. 2. About the seven kinds of symptoms of unconsciousness, and separate decisions about assaults that adults may commit among those who are children; also as regards an assault which proceeds to pain and blood, and as regards that zz which the duration of the disposition of wrath abates the pain and blood. 3. About begging (khvahtsnd) and beneficence (hQ-dahtsn6)?, such as those of which ove says in particular ¢heve are four species: when stinginess (pisth) benefits pride (ptk6), when pride benefits stinginess, when stinginess benefits stinginess, and when pride benefits pride; and ¢ere are three other species that originate from these /as¢ two, in consultation together, when stinginess and pride benefit stinginess and pride, when stinginess and pride benefit stinginess, and when stinginess and pride benefit pride, a// which, ¢ogether, constitute the seven primary species ; many others, too, are traced back to these. 4. Also about seeing the depravity (khang * Involuntary violations of the ceremonial law. * The terms used in this section are not quite certain. 40 DINKARD, BOOK VIII. didan6) of a perverting member of the community (kastar d&hm) and of the perverter of a member of the community, azd@ whatever is on the same subject. 5. About a weapon seizable, and a weapon one brings, ¢here is this, namely, what is the thing which is imperfect (anasfértk) as a weapon, what is that which is not, and what is that which is welcome as a weapon ; what is that which, when any one forces z¢ back at any one as a weapon, is itself something annoying to him; what is his natural annoyance and what his imparted ; amd the penalty zz property and difference of sentence on a man who is carrying a weapon, due to any weapon He has to carry away. 6. About the six modes of engaging in conflict : through assault, tumult (khvasisn6)', false teaching (mtt6k-s4st6)*, giving no food (atapd4d6) %, speaking with wizard’s spells‘, and speaking with threats of danger; and, where ¢here zs an engaging ’ Pers. ‘kasis. Farh. Ofm, p. 34, Il. 6-8, has ‘Av. vaiti= Pahl. khvasisn6 is that when one runs behind any one for offensiveness.’ ? Farh. Otm, p. 35, Il. 1-4, has ‘Av. mithés4st and its explanation “false teaching” are that when one teaches a false way to any one ; even when he unaccustomedly shows 7 rightly to any one, it is a committal of Mith6s4st by him.’ 5 Compare Pers. tabah, t6, t6f. Farh. Ofm, p. 38, Il. 2-4, has ‘ Ataftdad is that when one keeps back food and drink, whereby there is hunger and thirst.’ It is worthy of death (see Chap. XX, 97).
3tabah, t6, t6f. Farh. Ofm, p. 38, Il. 2-4, has ‘ Ataftdad is that when one keeps back food and drink, whereby there is hunger and thirst.’ It is worthy of death (see Chap. XX, 97). * Farh. Oim, p. 34, ll. 3-5, has ‘Av. yatukhta, through wizard’s spells (yAtOk-gébisnih4), is that when one shall speak thus: “I will destroy thee through witchcraft; ” when one says “ through the spirits’ lack of good religion ” ¢# is of the same kind.’ 5 Farh. Oim, p. 34, Il. 5,6, has ‘Av. dudhuwi buzda, threats of danger (saham-numfyisnth), is that when one speaks thus: “I will strike with worldly weapons.”’ CHAPTER XVII, 5-XVIII, I. 41 in conflict, it then occurs when one has stood up for beginning z¢ and the assault is committed, ox one by the other, avd not before. 7. And this, too, that engaging in conflict occurs as regards adult with adult, childless women with childless women, pregnant women with pregnant women, and children of seven years with children of seven years—dudé, as regards children of seven years in sight of ther fathers, it becomes an engaging in conflict of the fathers—and the decision about it is this, that the atonement for every sin which may be committed through engaging in conflict goes to the priestly authorities. 8. About the affliction of a pure lord who sees any one who has been useless (abiin) unto /7s slave, though the slave is beseeching, and does not contend for 42s ownership. 9. About sin affectzng accusers} not being atoned for by any other good work, except unto the accuser himself; a/so about the slaying of a servant together with 4zs lord, and whatever is on the same subject. 10. About slaying éy untaught children of seven years, or even of eight years in sight of ‘their fathers ; and the criminality of the fathers therein, when 7¢ is possible for them to hinder z¢ and they do not hinder z¢, and when z¢ is not possible for them to hinder zz. CuapTer XVIII. Nthidim Nask. 1. The third section is the Réshistan (‘ wound code’), particulars about cutting, tearing, cleaving, ? A sin which injures another person, or any good creation, who must be satisfied by compensation before the sin can be remitted. 42 DINKARD, BOOK VIII. disembowelling, stabbing, gnawing’, rupturing, hacking, mutilating, and withering? ; such as are all called wounds, 2. The upheaving circular movement of a certain serpent-scourge’, the throwing down of the person, and the flow of blood from the bodies of the people. 3. How the various members are divided into seventy-six that are more particularly called principal, which are comprised in two classes; two of these, which are clothed azd different, one from the other, are female, and some out of the surrounding parts (girvég4nth), which are apart from eight of the principal, that are comprised in the members of the two classes and among those seventy-six—and which, in like manner, are different one from the other—are female, and are of different purpose and different design, one from the other.
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.
1IX, Chap. VIII, 6. The Farhang-i Oim-aévak also uses zat6m in the same sense, in its oldest MSS.; and Dd. V,1has zatam. Darmesteter suggests that zatam and zakham are both traceable to an original zathma, or zathema. 5 The words in brackets are omitted by mistake in the MS. * The ambiguity, mentioned in the latter clause of this section, appears to lie in these words, which mean either ‘but if’ or ‘only if”? Such ambiguity must have existed in the original Pahlavi text of the Nask, and probably indicates that the earlier part of this section is a summary of the Pahlavi version of the original Avesta text, while the latter part is a summary of the Pahlavi commentary upon that version. As the same ambiguity occurs, without comment, in § 12, where the meaning seems tolerably certain, it is doubtful if the commentator’s opinion can be adopted. 38 DINKARD, BOOK VIII. wounding (résh) is not justifiable, 6u¢ the decision therein is this, that, when they do not change through lawful litigation, and they cannot hold back without wounding, 2¢ is justifiable to keep ¢hem back even by wounding. 12. One settion are the not hearing who are also not seeing, the women, and the children; and with these three, who are in one section, there is no magisterial investigation; and the decision as to the bodies thereof is this, that, unless risk for the body de certain from their complete change, they are then to be completely changed (bav4 vardisnd). 13. One section are the foreigner and zm worthy of death, certain of thereby producing a sentence for demg executed from the judges ; a/so the highwayman, when he stays on the highway and his destruction is proclaimed, dz¢ it is not possible to effect 24. 14. With these three, likewise, who are in one section, there is no magisterial investigation, but the decision about them is even this, that when ove is utterly destroying their life, one is thereby possessing merit, 15. One section’ are they who are walking, ov coming upon ome, unseasonably, or retreating confused into a rugged place, and, when people ask them to speak, ¢hey are giving no answer, and they are not suspicious as foreigners. 16. With these three, likewise, who are in one section, there is no magisterial investigation, and the decision about them is this, that when oze kills them outright, oze does not become sinful thereby. 17. As to whatever is on the same subject it introduces many opinions, and also this, that a counter-assault (avéz-zatam) is that which becomes a blow and wound, ad is to be so committed when it CHAPTER XVI, I2—XVII, 4. 39 is possible to produce ¢hem again exactly in every single particular. CuaPteR XVII. Nthédim Nash.
239 is possible to produce ¢hem again exactly in every single particular. CuaPteR XVII. Nthédim Nash. 1. The second section is the Zatamist4n (‘assault code’), particulars about assault (zatam) and the annoyances (véshig4n6) from assault, such as pain, blood, and unconsciousness; a/so the sin! that a man may commit in a state of unconsciousness. 2. About the seven kinds of symptoms of unconsciousness, and separate decisions about assaults that adults may commit among those who are children; also as regards an assault which proceeds to pain and blood, and as regards that zz which the duration of the disposition of wrath abates the pain and blood. 3. About begging (khvahtsnd) and beneficence (hQ-dahtsn6)?, such as those of which ove says in particular ¢heve are four species: when stinginess (pisth) benefits pride (ptk6), when pride benefits stinginess, when stinginess benefits stinginess, and when pride benefits pride; and ¢ere are three other species that originate from these /as¢ two, in consultation together, when stinginess and pride benefit stinginess and pride, when stinginess and pride benefit stinginess, and when stinginess and pride benefit pride, a// which, ¢ogether, constitute the seven primary species ; many others, too, are traced back to these. 4. Also about seeing the depravity (khang * Involuntary violations of the ceremonial law. * The terms used in this section are not quite certain. 40 DINKARD, BOOK VIII. didan6) of a perverting member of the community (kastar d&hm) and of the perverter of a member of the community, azd@ whatever is on the same subject. 5. About a weapon seizable, and a weapon one brings, ¢here is this, namely, what is the thing which is imperfect (anasfértk) as a weapon, what is that which is not, and what is that which is welcome as a weapon ; what is that which, when any one forces z¢ back at any one as a weapon, is itself something annoying to him; what is his natural annoyance and what his imparted ; amd the penalty zz property and difference of sentence on a man who is carrying a weapon, due to any weapon He has to carry away. 6. About the six modes of engaging in conflict : through assault, tumult (khvasisn6)', false teaching (mtt6k-s4st6)*, giving no food (atapd4d6) %, speaking with wizard’s spells‘, and speaking with threats of danger; and, where ¢here zs an engaging ’ Pers. ‘kasis. Farh. Ofm, p. 34, Il. 6-8, has ‘Av. vaiti= Pahl. khvasisn6 is that when one runs behind any one for offensiveness.’ ? Farh. Otm, p. 35, Il. 1-4, has ‘Av. mithés4st and its explanation “false teaching” are that when one teaches a false way to any one ; even when he unaccustomedly shows 7 rightly to any one, it is a committal of Mith6s4st by him.’ 5 Compare Pers. tabah, t6, t6f. Farh. Ofm, p. 38, Il. 2-4, has ‘ Ataftdad is that when one keeps back food and drink, whereby there is hunger and thirst.’ It is worthy of death (see Chap. XX, 97).
3tabah, t6, t6f. Farh. Ofm, p. 38, Il. 2-4, has ‘ Ataftdad is that when one keeps back food and drink, whereby there is hunger and thirst.’ It is worthy of death (see Chap. XX, 97). * Farh. Oim, p. 34, ll. 3-5, has ‘Av. yatukhta, through wizard’s spells (yAtOk-gébisnih4), is that when one shall speak thus: “I will destroy thee through witchcraft; ” when one says “ through the spirits’ lack of good religion ” ¢# is of the same kind.’ 5 Farh. Oim, p. 34, Il. 5,6, has ‘Av. dudhuwi buzda, threats of danger (saham-numfyisnth), is that when one speaks thus: “I will strike with worldly weapons.”’ CHAPTER XVII, 5-XVIII, I. 41 in conflict, it then occurs when one has stood up for beginning z¢ and the assault is committed, ox one by the other, avd not before. 7. And this, too, that engaging in conflict occurs as regards adult with adult, childless women with childless women, pregnant women with pregnant women, and children of seven years with children of seven years—dudé, as regards children of seven years in sight of ther fathers, it becomes an engaging in conflict of the fathers—and the decision about it is this, that the atonement for every sin which may be committed through engaging in conflict goes to the priestly authorities. 8. About the affliction of a pure lord who sees any one who has been useless (abiin) unto /7s slave, though the slave is beseeching, and does not contend for 42s ownership. 9. About sin affectzng accusers} not being atoned for by any other good work, except unto the accuser himself; a/so about the slaying of a servant together with 4zs lord, and whatever is on the same subject. 10. About slaying éy untaught children of seven years, or even of eight years in sight of ‘their fathers ; and the criminality of the fathers therein, when 7¢ is possible for them to hinder z¢ and they do not hinder z¢, and when z¢ is not possible for them to hinder zz. CuapTer XVIII. Nthidim Nask. 1. The third section is the Réshistan (‘ wound code’), particulars about cutting, tearing, cleaving, ? A sin which injures another person, or any good creation, who must be satisfied by compensation before the sin can be remitted. 42 DINKARD, BOOK VIII. disembowelling, stabbing, gnawing’, rupturing, hacking, mutilating, and withering? ; such as are all called wounds, 2. The upheaving circular movement of a certain serpent-scourge’, the throwing down of the person, and the flow of blood from the bodies of the people. 3. How the various members are divided into seventy-six that are more particularly called principal, which are comprised in two classes; two of these, which are clothed azd different, one from the other, are female, and some out of the surrounding parts (girvég4nth), which are apart from eight of the principal, that are comprised in the members of the two classes and among those seventy-six—and which, in like manner, are different one from the other—are female, and are of different purpose and different design, one from the other.
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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