Pahlavi Texts, Part II — SBE Vol. 18 (trans. E. W. West, 1882)

6. And its purpose enquired about is this, that religion is transmitted clearly to the intelligent, that is, 7¢ zs not the wisdom whose comprehension evrzs¢s in worldly beings; and as, moreover, even that which is not understood by worldly wisdom is really the

1 Referring probably to the cup of H6m juice, the preparation, consecration, and use of which are essentially characteristic of the Yasisn or sacred ceremony, and are, therefore, supposed to be very repulsive to the demons.

CHAPTER XLVIII, 3-9. 161

creature of the spirits, that also which is the spiritual formulary (ntrang) is for making 2¢ intelligible to worldly beings through the body’. 7. That religion which is comprehensible by the world ad authoritative (nikézak5) is rightly connected with that which worldly beings are quite able to understand through worldly wisdom; and the understanding about its evidence as to that which is spiritual and powerful, apart from the worldly evidence of superiors (avarik4n6), is the right way of the intelligent. 8. That proper (k4n6) purpose—in which, moreover, the ceremonial, owing to timely memory for its own completion, is unique—is this unique exhibition of purity in the pure glorifying of the heavenly angels, as is commanded ; just as the purpose of the ceremonial of a season-festival dezng before the season-festival, azd of maintaining (d4rdn) the exposure of the body of a jackal (sakh4l)? ov a man, is to make the body clean from the corrupting (nasfsik6) pollution’, azd also from outward contamination.

9. That also which might be written, as to the much retribution appointed as regards washing the limbs outside with clean moisture from clean

1 That is, the purpose of the ceremonial is to afford an outward symbol of the spiritual mysteries of the religion. _ ® This reading is uncertain, but the reference appears to be to the exposure of the dead. Mrq has the sentence altered as follows :—‘ just as the ceremony of a season-festival is exhibited more royally (or more joyously) before the season-festival, and a man who is a judge is for the purpose of making the body clean from the corrupting pollution, and also from contamination which is even outside the body, as much as is proper.’

* That is, the pollution due to the Nasfs, or fiend of corruption, who is supposed to seize upon all corpses (see Chap. XVII, 7).

[8] M

p. 162

XVII, 7).

[8] Mp. 162 animals! and plants, and then completely washing the body with the purifying water streaming forth ; as to the clean scents among those which they rightly perceive, and making the body and clothing? sweet-scented; and as to the putting on of the white and proper garment of Vohfiman, and supposing the power‘ of avarice ¢o de the sight of distress, is a/ superfluous. 10. But zt is needful still as regards these matters, that is, while engaged in the ceremonial z¢ zs not to be hurried owing to any hunger ov thirst, owing to liability of punishment for religious practices®, ov even owing to deficiency® of vacant space. 11. And before the ceremonial ove is to eat at the appropriate time, and such food, too, as is preparable and only moderately troublesome (nav4s); and any of that which one has to perform aloud in leaving the heavenly-minded, yet moderate, duty in the abode of fires'—which is perpetual light—is proper, pertaining to good works, and good for him, and thereby lodging in zm. 12. And they, that is,

1 Referring to ceremonial purification by washing with bull’s urine.

2 Or ‘the clothing of the body.’

* The sacred shirt (see Chaps. XXXIX, 19, XL, 2).

“ Reading va zérih, but it may be niz6rih, ‘ weakening.’

5 This seems to be the meaning of min pAdafrahth-f dinétkth, At the time this was written the religion was often persecuted, and its ceremonies were liable to interruption; but even when such a misfortune was apprehended, they were not to be hurried over.

* The word is kamtfh in the MSS., but it may possibly have been k4mfh originally, in which case the meaning would be: ‘or even owing to wishing for evacuation.’

7 The fire temple, where the sacred fire is kept perpetually burning.

CHAPTER XLVIII, IO—-I5. 163

the gloomy ones!, thereby see the service (yas4k) for them themselves is short; and good are they?® who come into the world glorified by praise.

13. The position of the ceremony-holders? themselves, that is, the position of the officiating priest (z6t5) and his co-operators, is the Afirvés‘ place; and, if z¢ de the precinct (dargasth) of prayers, one should wash z¢ over (madam pasdydd) with the water of purification, to make 7z¢ clean. 14. The apparatus of the ceremonial, ¢ogether with its own man, who is a solemnizer, and the two creatures which are solid® out of these four: fire, metal, water, and plants, just as one has to bring them together in readiness, the stone Afrvés, the stone and mortar Khan’, and the Hém-mortar® (h4vanth), cups, avd crescent-shaped (mAh-rfip6) stands?® set upon 2z¢, are aé// ceremoniously washed (p4dy4vintd) with the water of purification. 15. 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.

15. 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.’

‘ 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.

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.

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

p. 167

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 fromp. 167 and to consider invokable the glory given to the luminaries avd the guardian spirits of the good. 22. Of those? also who, co-operatively, conjointly, and interspersed (ham-rés), Aave each separately remained in their own places and thought of the sacred beings, with propitiation of Adhaymazd and scornful notice (tar dahisnd) of the evil spirit, the employment stands forth prominently at the ceremonial. 23. As to the position of others co-operating wz¢h him who is an officiating priest of good leadership, there are some who are for the Avesta’, there is the solitude (khadftd4rth) by the fire, there are some who are bringers* forward of water, there are some who are for carriers away, there are some who are solitary ones, there are some who are gregarious ones, there are some who are directors of duties, and their own needful arrangement in the place is arranged in the ceremony.

24. In cleanliness, purity, avd truth, as much as there 1s in this mingled existence‘, if one has to commence a ceremony glorifying the sacred beings, the fire. Here the priest first invokes the spirits in whose honour the ceremony is about to be performed, by reciting their several propitiatory formulas (see Chap. XXIX, 1).

' Referring to any other priests who may be present.

2 Mrq has ‘for carriers,’ omitting the three clauses about the
Avesta, fire, and bringing water.

5 Or, perhaps, ‘ there is Ae who may be a bringer;’ and similarly in the following clauses. The plural suffix -ih4 being identical in form with the P4z. conditional form of the verb ‘to be,’ which seems to be the origin of the adverbial suffix corresponding to -ly in English when added to an adjective ; occasionally it is added to a substantive, as is probably the case here, and can then be only translated by ‘may, or would, be’ (see Chap. XLIV, 11).

* This first clause may belong to the preceding section.

168 DADISTAN-f DINIK.

when the righteously-disposed temperament is purified along with the apparatus the abundant ritualism (ntrangakth) of the spirit is a symbol axd reminder of the will of the sacred beings, undesired by the fiend 1, azd remains a blessing deservedly unto ¢hose come together. 25. Then is explained the text (avistak) of that great scripture (nask6) which is called the HAadékht?, ¢hat is itself the best of the chiefs of the scriptures, azd of the sublime Dvazdahhémast * ¢hat is not recited by any voice with falsehood (4kadb§) *, azd is called ‘the origin of every truth 5.’

26. The pure glorification of the sacred beings is in the light, this is in the morning time (frayar gas)*; and even until night the ritualistic avd true

1 K35 has dr6n, ‘sacred cake,’ instead of drfig.

The pure glorification of the sacred beings is in the light, this is in the morning time (frayar gas)*; and even until night the ritualistic avd true

1 K35 has dr6n, ‘sacred cake,’ instead of drfig.

* The twentieth Nask, which is said to have chiefly treated of religious ceremonies and texts (see Byt. III, 25). Two Avesta fragments, published by Westergaard as Yt. XXI and XXII, are traditionally ascribed to this Nask.

§ Another name for the Damdad Nask, from which the Bundahis appears to have originated (see Zs. IX, 1). The name is also applied to a particular series of ceremonies, continued for twelve successive days in honour of each of the twenty-two sacred beings whose names are given to the rst—7th, gth-14th, 16th—zand, 24th, and 26th days of the month; these ceremonies last, therefore, for 264 days (see Byt. II, 59).

* It can hardly be akadb4, as that would imply that it ‘is not recited by any undeceitful voice.’ The use of the prefix 4- in the sense of ‘with’ is rare, but it occurs in &4pfistand, ‘pregnant,’ (whence Pers. A4bistan), and is noticed by Dastfir Jamaspji in his Pahlavi Dictionary, p. 2.

5 Reading bun-i ko/a rastth, apparently a forerunner of the modern name Bundahis.

* The frayar period of the day corresponds to the Havan Gah or morning (compare Farh. Okh. p. 42 with Bd. XXV, 9), at which time the Yasna ceremonial should be performed when not accom-

CHAPTER XLVIII, 25-29. 169

recitation of revelation (dind) is unchangeably proceeding, undivided and faultless. 27. This, too, is in benediction of the angels; this, too, is producing restraint of the fiends; this, too, is in praise of the glorious ones, the mighty doers; this, too, is as an admonition for creatures subject to command; this is in the true words of the ancients who ave passed away; this, too, is as a suitable servant for the righteous, these good doers; this, too, is to obtain a permanence (patist4n) of requisites; this, too, is suitable for the discreet azd zs merciful; this, too, is as another way z# which the promoters of good (véh-yavk4r4n) are pardoned, as soon as the Hémjuice (parahém) is digested, through not having eaten from dawn till night during the pure utterance of the pure glorification. 28. And, moreover, one performs no work}, nor is even a word uttered; one does not go to sleep, nor should they allow any pollution to the body; the sequence (patis4rih) of the religious formulas is, likewise, not changed from that ordered, nor is even a detached thought away from that truth avd purity; du¢ always w7th phrases rightly consecutive azd properly worded (hdQ-sakhunag4néth4) the Avesta is uttered; and even the manner of response of one’s co-operators is 7% modes contributing to good (hQ-pad4y4k6), or they utter the scripture (nask).

29. Since the production of stench is needing something essentially purifying, many formulas in the ceremonial are tokens aad signs which, while they

29. Since the production of stench is needing something essentially purifying, many formulas in the ceremonial are tokens aad signs which, while they panied by the Vendid4d; or, according to the text, it must be performed by daylight. * During the ceremonial.

170 DAnISTAN-? DiNik.

are strongly manifested, are terrifying and vexing to the demons, and inviting and rejoicing to the angels, 30. Such as, indeed, the pure Hém, which is squeezed out by four applications of holy-water (zérth)! with religious formulas, is noted even as a similitude of the understanding? and birth of the four apostles bringing the good religion, who are he who was the blessed Zaratist and they who are to be Hishédar, Hishédar-m4h, and Séshans*, 31. As also the metal mortar (hAvan) which is struck‘ during the squeezing of the Hém, and its sound is evoked along with the words of the Avesta, which becomes a reminder of the thoughts, words, and deeds on the coming of those true apostles into the world. 32. As also the proper rite as regards the water, that they should perform three times®, which is showing the world the glorious seizing of water® and formation

1 In preparing the Hém-juice fresh holy-water (z6r) is added four times to the Hém-twigs which are each time pounded anew, while reciting the Ahunavar formula, and their liquor strained into a cup (see Haug’s Essays, p. 402).

2 There is no authority for translating sinvisnd by ‘conception,’ otherwise that meaning would suit this sentence better. Mr4 has yehevanisné, ‘existence,’ which differs by only one extra stroke of the pen in Pahlavi.

5 See Chap. II, ro.

‘ The word sik4vf-aftd really means ‘is split.’ During the pounding of the Hém-twigs the pestle is struck several times against the sides of the mortar, so as to produce a ringing sound (see Haug’s Essays, p. 401).

5 Reading vidan4g, instead ‘of gfin-aé, by transposing the first two Pahlavi characters. After the first series of poundings of the Hém-twigs holy-water is added to them three times while reciting, each time, the Ashem-vohfi formula (ibid.).

* The evaporation from the ocean, said to be effected by Tistar for the production of rain (see Chap. XCIII, 2, 3).

CHAPTER XLVIII, 30-34. 171

of rain, ad the healthfulness of the production of rain, 33. And as the purification of the milk, by the glorious ritualistic product (ntrang)? taken from the purifying cattle, is divided in two, by means of which the token is that which is great, glorious, and good; one demg for the daughter of Padrvagirya ® the Mazda-worshipper, and from her was Aéshnér full of wisdom; and one éemg Farhank, daughter of Vidhirisa ¢, and from her came Kai-Kav4d 5,

34. And, as to the high-priests of. the glorious religion, it is said many concomitants (padvandth4) are obtained; such as, much discrimination of scripture (nask), the holy-water which is indispensable as a remedy, the healthfulness which is given in that ceremonial to the sacred fire* which the world destroys, that pre-eminent strength which is given at the end of the world from the ox Hadhay&s’ unto the good people scattered about (fravaftan)—it is

? The delightfulness of rain after an eight-months’ drought cannot be adequately appreciated by a dweller in Europe.

2 That is, bull’s urine.

* The reading of this name, as well as that of Adshndr, is doubtful; but if these names occur at all in the extant Avesta, they may perhaps be found in the Aoshnara pouru-gtira of Fravardin Yt. 131, Af. Zarat. 2; the epithet pouru-gfra, when it occurs after the name, would naturally be considered a patronymic, whence a father or grandfather could be easily created, if he did not exist already in legendary history.

‘ This name is written in PAazand, and is evidently meant for the same person as the Paz. Vidharg-4frastaka of Bd. XXXI, 31, where Farhank is said to have been the mother of Kaf-Apivéh and, therefore, the wife of Kai-Kavad.

5 M14 has ‘from him she came unto Kaf-Kav&d,’ which would tally better with the statements in Bd. XXXI, 25, 31.

® Literally ‘the fire of Varahran (Bahram).’

7 See Chap. XXXVII, 99.

172 DADISTAN-{ DfNfkK.

mingled with the fire of men’s bodies’, and they, therefore, become perfect and immortal through it— and there are also other ¢hzmgs. 35. There are adso in the ceremonial many tokens aad signs of spiritual mysteries, glorious matters, and habitual practices of which statements woz/d be very tedious.

36. And if the wish (ayfp6) should be this, that they should be engaged in a single ceremony of the length of a day, a man who is righteous in purification, inside and outside the body, should stay away from all Ais relations and the worldly transaction of business, from malicious actions and covetous practices, separated from all lying avd falsehood of relatives; and fis words are to be all those which are serving the angels, glorifying, avd begging favours. 37. Then, indeed, the way of the spirit and the harmoniousness ? of the sacred beings are manifest therefrom; and those which are as much the means due to the primitive good creations as is more purely possible are strengthening as regards the utility (bdn) for offering, encouraging for purity, confounding for the confusers (gdmégak4n), terrifying for the fiends, and propitiating for the sacred beings.

38. The ceremonial which is good is when they shall perform z¢ for a pure disposition and assured wisdom, a minder of the religion of the sacred beings of the spheres, and w2¢# pure thoughts, just thoughts’, wise deeds, a purified body, a tongue worthy of good

* The vital heat or Vohu-fryan fire (see Bd. XVII, 1, 2).

XVII, 1, 2).

* Reading 4hank4anakih, as in K35; Mr4 has khadfk4nakfh, ‘unity,’ which is a much commoner word, nearly identical with the other in its Pahlavi form.

® So in the MSS., but it was probably ‘true words’ originally, so as to complete the triad of thought, word, and deed.

CHAPTER XLVIII, 35—4I. 173

(véh-saz4k), a scripture (nask) made easy',a true text (avist4k), ablutions performed, proper rites, undivided, and faultless. 39. Near which fashion, with like abilities, ad innumerable times, it is very purely solémnized in the abode of the ever-growing fire, then in the abode of the other sacred fires 2, then in the abodes of Mazda-worshippers and other good people, and then zm other places pronounced clean. 40. That of the three days® is in the abode of the fire-place which is nearest to that of the departed; the ceremony of the guardian spirits of the righteous‘ is solemnized in purity there where the dwelling is which is nearest that of the departed whose soul is honoured. 41. And that for victories in war is then a¢ its times of battle, the husbandry of Sam * and other offenders (vindsagAn) who were for keeping away husbandry, the household attendant’s place for a warrior of another rank, the occasion of the outcry of those not possessing (ad4rig4An) a lodging, unto the rest of the same temperament (mn6k35), expressly to produce azd maintain a proportional resemblance *.

1 That is, learnt by heart.

2 Literally ‘fires of Varahran.’

5 The three days after a death, during which ceremonies are performed in honour of the angel Srésh, who is supposed to protect the departed soul from the demons during that period, while it is still hovering about the body (see Chap. XXVIII, 6).

* On the fourth day after a death (see Chap. XXVIII, 7).

5 That is, Keresésp the Saman (see Chap. XVII, 6); having been a famous warrior his husbandry is said to be battle, the destruction of all ordinary husbandry.

* That is, the ruin of people by war leads them to demand a share of the property of those more fortunate, so as to produce an equality. The whole section seems to be a bitter sarcasm upon the effects of war, representing the generals as cultivators of

174 DApISsTAN-¢ Dinfk.

CuarTterR XLIX.

1. As to the forty-eighth question and reply, that which you ask is thus: As ¢o them who shall buy corn and keep z¢ in store until it shall become dear, and shall then sell it at a high price (pavan giranOith), what is the nature of the decision ?

CuarTterR XLIX.

1. As to the forty-eighth question and reply, that which you ask is thus: As ¢o them who shall buy corn and keep z¢ in store until it shall become dear, and shall then sell it at a high price (pavan giranOith), what is the nature of the decision ?

2. The reply is this, that when there is nothing therein on account of which I should so deem! 2¢ otherwise than due to the eating of the requisite amount (avdyisn) of food for one’s self, that which is his controlling impulse (savd4rth), and not the teachings of the worthy ad good, is the internal instruction which a time of scarcity kas taught by means of the occurrences during that time?; but clamorous worldly profit is want of diligence (akhapa4rak4nth), for they would buy to make people distressed, and in order that they may sell again dearer. 3. Moreover, the store ove keeps, and keeps as closed even unto the good as unto the bad—and though it be necessary for a man of the good and worthy, and they beg for some of the food, they shall not sell at the price it is worth at that time, on account of z¢s becoming dearer—one keeps in store unauthorisedly and grievously sinfully, and every calamity of those good people they shall suffer who would not sell it at the price they beg.

slaughter and rapine, with the soldiers as their domestic servants, driving the people into social democracy.

1 K35 has a blank space for this word, but it is given in Mr4, and also occurs in a similar phrase in Chap. LIV, 6.

3 That is, so long as one does not lay in a store more than sufficient for one’s own requirements, it is only an act of prudence taught by former experience.

CHAPTER XLIX, I-8. 175

4. On account of that non-obtainment of corn, or that unlawfully heinous sin, and because of dearness of price it is not proper to give z¢ for that non-distribution (an-afsAndth) unto 42m himself, or those under 4zs control, or the poor to whom it would be given by him}; and the distribution (réshisn6) whzch occurs is then retaliative upon him. 5. And if the corn be spoiled?, through keeping too long a time in store, 4e is suffering assault from the hungry man (gdrsnd) who is injured even by that damaging (bédy6zédih)* of the corn; if through that unlawful want of preservation (ad4risndih) noxious creatures are associated with the corn, he is overwhelmed also by that heinous sin; azd, through the profit of improper diligence 4e is unworthy.

6. But if it be necessary for their own people who are under their control, on account of the fear of a time of scarcity, they should buy at their own suitable time, and should afford protection. 7. Or, because of the teachings of the good and worthy, they should buy corn at a cheap price from a place where the corn is more than the requirements of the eaters, and they should bring z¢ unto there where corn is scarce, provided (va hat) the good and those requiring corn are sufficient (vas4n). 8. So that, while their information of a scarcity of corn is even

8. So that, while their information of a scarcity of corn is even

1 That is, corn is not to be sold to a man who keeps it in store for the purpose of raising the price, nor to his people, nor is it even to be given to the poor whom he relieves, so that he may be compelled to support them out of his own stores, as a penalty.

® Reading tapahi-aft, as in Mr4.

* Literally ‘destroying the consciousness, or ‘injuring the existence. Bdédy6zéd is a technical name for sins whereby animals are ill-treated, or useful property injured (see Sls. II, 39).

p. 176

from him himself to whom the price would become profit, or zs the persistence of these same teachings of the good—so that it may become more abundant unto them than unto the bad, even in the time of scarcity when it is very much raised in price they should buy corn a¢ a cheap price during an excess of corn, so that oe may keep z¢ until the time of a period of scarcity. 9. When ¢here occurs a necessity for it among the good he sells z¢ at such price as one buys it at that time, that is, the market price (arg-t shatvéik)®; by that means, in a season of scarcity, much more is obtained in price, and it becomes more plentiful among the good; then a more invigorating (padikh(Qinagtar) praise of him is commendable.

to. And, yet, as regards that which is suitable profit—and also apart from the eating of corn, from anything eatable for the maintenance of life, from medicine and remedies for the healthfulness of life, and from whatever is for the preservation of life—it is allowable ¢hat they shall buy and shall sell dear.

CuaptTer L.

1. The forty-ninth question is that you ask thus:
If they should sell wine unto foreigners and infidels
what is then the decision adout it ?

1 And, therefore, likely to be correct, as it is given in opposition to his own interest.

* Mrq has ‘ begged at a price,’ by inserting a stroke.

5 Without holding it back for an exorbitant rise in prices.

‘ That is, there is no harm in speculating upon prices, except in the case of necessaries of life.

CHAPTER XLIX, 9-L, 4. 177

* Mrq has ‘ begged at a price,’ by inserting a stroke.

5 Without holding it back for an exorbitant rise in prices.

‘ That is, there is no harm in speculating upon prices, except in the case of necessaries of life.

CHAPTER XLIX, 9-L, 4. 177

2. The reply is this, that ¢heve is very vehement danger of grievous sin, and it would be an evil occupation. 3. But if through the operation of that wine-selling of theirs the wine is kept more away from those who become worse through immoderate drinking of wine, amd comes to those who drink wine in moderation 1—whom they cause to become better through drinking the wine—more than when they shall not practise that selling of the wine, then through that selling of theirs the power which is in the wealth 2, by their keeping away of which a man is confirmed (padaytntd6) in the good religion and diverted from going into infidelity, the progress of sin is impeded and good works are promoted, becomes the assistance of the good and protection of religion, the hindrance of sin and aid of good works, which, when they shall not practise that wine-selling, do not arise, avd which are much more promoted than the various sins that might have arisen from the unlawfully drinking of wine. 4. Or, otherwise, the greater decision—and great are the good works which are assured therein—is thus: ‘They who shall sell wine® to foreigners, infidels, and others from whom unlawful conduct arises through drunkenness, act very sinfully and not authorisedly.’

1 That is, when the supply of wine is so limited that by selling it to moderate drinkers they kéep it away from drunkards.

* The wealth they acquire by selling wine, which would have produced evil in the hands of the buyers, and ought to produce good in their own.

* K35 has vin&s, ‘sin,’ instead of 4s, ‘wine,’ which is clearly wrong.

[18] N

178 pApIsTAN-f DfNik.

Cuapter LI.

1. The fiftieth question is that which you ask thus: As 40 one of the good religion who drinks wine immoderately, and loss azd injury happen to him owing to that immoderate drinking, what is then the decision about him? 2. And how is the measure of wine-drinking whch when they drink is then authorised for them ?

3. The reply is this, that whoever through the influence of opportunity drinks wine immoderately, and is adult and intelligent, through every loss and injury which thereupon come to him from that immoderate drinking, or whzch occasion anything unto any one, is then his causing such pollution to the creatures, in his own pleasurably! varied modes, that the shame owing to it is a help (dastakih) out of that affliction. 4. And even he who gives wine authorisedly? unto any one, and he is thereby intoxicated by it, is equally guilty of every sin which that drunkard commits owing to that drunkenness.

5. And concerning that drunkenness, what is said is that that is to be eaten ¢hrough which, when one eats z¢, one thinks better, speaks better, and acts

unto any one, and he is thereby intoxicated by it, is equally guilty of every sin which that drunkard commits owing to that drunkenness.

5. And concerning that drunkenness, what is said is that that is to be eaten ¢hrough which, when one eats z¢, one thinks better, speaks better, and acts

1 K35 has a blank space here for a word, but no word seems really necessary. Mr4 fills up the blank by changing gvid6 into gardinidé, and reads ‘converted unto his own pleasure, and the mode,’ &c.

7 Mr1q has ‘unauthorisedly,’ a very natural emendation of the text as it stands in K3g, but it does not appear that the author intended to limit the responsibility of the person giving the wine merely to those cases in which his action would be quite unjustifiable.

CHAPTER LI, I-9. 179

better; and such even is the food by which, through having drunk wine, one becomes more virtuous, or does not become more vicious, in thought, word, and deed. 6. When an experiment as regards its Jeng good is tried, so that Aaveng drunk it in that propor- ‘tion one becomes better, or does not become worse, then it is allowable to drink zz.

• 7. When an untried Zerson, for the sake of being tried, 4as drunk a mingled portion, first of one drinking-cup?, secondly of two drinking-cups, azd thirdly of three drinking-cups, avd through drinking z¢ he becomes more virtuous, or does not become more vicious, in thought 2, word, ov deed, 4e is to increase the drinking-cups, and the experiment is allowable unto those tested just so far as the proportion is such that he becomes better, or does not become worse.
• 8. To those tested z¢ is authorisedly gzven to that amount through which the experimenting that is mentioned 4as extended ; and to 47m who z¢ is proved will become worse through the drinking of wine, that amount, through the drinking of which, whez given ® in the experiment, z¢ was seen that he became worse, is not authorisedly given.

g. Ina case of doubt one is to consider Azam who zs orthodox (hd-dind), who as chanted the sacred hymns, and zs of good repute, whose drunkenness

1 Reading 4v gamaké, ‘water-cup;’ but it is written like 4v simaké in the MSS.

* K35 has man, Mrg4 minisné.

* Reading yehabfintd instead of the unintelligible gin bidd of K35, the alteration being merely lengthening the bottom stroke of the Pahl. b. Mr4 substitutes bara yehevfinéd for bidd gan bfid6, which gives the following meaning: ‘through the drinking of which, in the experiment, #/ 7s seen that he becomes thoroughly worse.’

N 2

180 DADISTAN-? Dinfk.

b. Mr4 substitutes bara yehevfinéd for bidd gan bfid6, which gives the following meaning: ‘through the drinking of which, in the experiment, #/ 7s seen that he becomes thoroughly worse.’

N 2

180 DADISTAN-? Dinfk.

is not manifest, in this way, that he drinks as much wine as was tried by him when he became no worse éy drinking z¢. 10. It is necessary to consider him whose religion is unseen, whose religion is wrong, and him who is a child furnished even with the realities of religion, in this way, that he becomes worse through 4aveng drunk wine. 11. When apart from the decision there is no assignable (bangisntk) reason as regards 2¢, the share of wine which they gave not authorisedly who themselves drank wine, one considers as some of the wine on zts being given more authorisedly .

Cuapter LII.

1. As ¢o the fifty-first question avd reply, that which you ask is thus: Zhere 7s a man who hands over a dirham? as regards five bushels (kaftz) of

1 The meaning appears to be that, when there is no special reason to the contrary, the quantity of wine one may have already drunk elsewhere is to be considered as part of one’s allowance.

* The dirham (8payyn) is a weight, and also a silver coin of that weight, but its amount is rather uncertain. According to the Pers. MS. Ms (fol. 55), written a.p. 1723, the proper dowry for a ‘ privileged’ wife is 2000 dirhams of white silver, or 2300 rfipts, and 2 dirhams of red gold, or 2} tolas. The rfpis formerly current in Gugar4t were less in value than the present Indian coinage, but the tola, which is the weight of the present rfipi, was probably much the same as it is now, or 180 grains; the statement in Mg is, therefore, equivalent to saying that the dirham contained 202 grains of pure silver. This is so much more than the amount deducible from other authorities that it might be supposed that the stir (orarqp) or tetradrachm was meant, if it were not confirmed, to some extent, by the Pers. Rivayats, which state the dowry at 2000 dirhams of pure white silver and 2 din4rs of red gold of the Nishapfr currency ; the dinar beirg a gold coin containing a dirham weight of pure

CHAPTER LI, IO—LII, 4. 181

wheat, thus: ‘I give this to thee as an instalment (bén-ae)! of five bushels of wheat at the end of a month;’ and during the month, amd at its end, those five bushels of wheat become five ¢zmes the price ; would they authorisedly seize the five bushels of wheat when winnowed (pékhté karvd5) by him, through that instalment which he handed over, or not ?

of five bushels of wheat at the end of a month;’ and during the month, amd at its end, those five bushels of wheat become five ¢zmes the price ; would they authorisedly seize the five bushels of wheat when winnowed (pékhté karvd5) by him, through that instalment which he handed over, or not ?

2. The reply is this, that when they who shall take his dirham ave to intrust the five bushels of wheat, unsuspiciously avd by their own will, to him to winnow, even so as /¢hey are advisedly and unsuspiciously winnowed by him they should take ¢hem just_as winnowed ; ¢#zs is the decision authorisedly given. 3. But when z¢ is winnowed by him on account of very grievous necessity for payment, z¢ is more suitable for the soul to beg the giver of the money, who is the purchasing payer?, for some of that excess of undivided (ap4r) profit. 4. For he Aas to consider the profit of 42s successors as among the profit of money on the spot?—when more than gold. It is safer, however, to rely upon the average weight of the Sasanian dirham coins, which, according to Dr. Mordtmann’s statement in ZDMG. vol. xii, pp. 44, 45, is about 63 grains, or 53 annas’ worth of silver; so that the stir would be 252 grains or 22% annas. But the actual value of such coins of former times can be ascertained only from the quantity of corn, or other well-defined necessary of life, which they would purchase.

1 K35 has vaban twice in this sentence, but b6n in§ 4. M14 alters this word and others, so as to make the chapter unintelligible. The money is supposed to be given merely as a deposit, in acknowledgment of a bargain to be carried out after the corn is ready for delivery.

2 Reading zednunand dfikhtér, but, perhaps, this is a corruption of zednfininid4r, ‘a causer of purchase, a broker.’

® That is, ‘ready money.’

182 DApISsTAN-f DfNfK.

such instalment demanded—azd not as a fresh carrying off of a gift?.

Cuapter LIII.

1. As ¢o the fifty-second question and reply, that which you ask is thus: // people of the good religion, in ¢heiy country or out of theery country, shall buy and sell with those of a different religion as regards cattle, or shall lay hold of t:aders(vanikgar&n) and shall sell to them, what is then the decision about it? 2, When ¢hose of the good religion shall not buy, as they have not come zp @o the price, but the orthodox dealers shall sell to traders and those of a different religion, what is then the decision about it? 3. And about him, of whom the means of existence (zivisné mindavam) are such, what is then the decision ?

3. And about him, of whom the means of existence (zivisné mindavam) are such, what is then the decision ?

• 4. The reply is this, that it would be very grievously sinful, and it would be an, evil occupation to transact such business through the influence of opportunity, and to seek profit unauthorisedly in that manner.
• 5. But if 2¢ de the means of existence of those of the good religion of whom you have written, and ¢hey are not able to seek z¢ in any other business and proper occupation which woud de a less sinful means of existence, complete * purchasers who have acquired

} That is, having made a bargain, he is not to be aggrieved at any unexpected excess of profit made in good faith by the other parties to the bargain; a rather high standard of commercial morality.

* The word is pfir, but it may be suspected of being a blunder, as t6r4, ‘ox,’ would be a more likely word.

CHAPTER LIII, I-LIV, 3. 183

the good religion shall sell unto those of the good religion?; because it is possible for him ¢o de less sinful zo whom 7z¢ is allowable to beg the life of a comrade, for still the rule ofa righteous man, with the righteous who are in his guardianship, is to live. 6. So it is possible, when they shall sell cattle for slaughter and foreign eating, many cattle—amounting even to a diminution of the maintenance of Iran— are more wretched than a righteous man forced to kill hem through a living becoming unobtainable axd the fear of death.

CuaptTer LIV.

• 1. As to the fifty-third question and reply, that which you ask is thus: A man whose wife, daughters, sisters, and relations are many, and who is the master of much wealth, becomes sick, avd during the sickness kas given this hoard of wealth unto one daughter. 2. And his other sisters and daughters are not contented therewith, azd speak thus: ‘ This wealth ought 40 have been given during health and consciousness, not during sickness ; and now it should not be allowable to give anything whatever unto any one during sickness, for if anything happens * the wealth all comes back for division amongst zs.’
• 3. Would it be allowable to give anything whatever of that wealth to any one, during sickness, or not?

1 Who would not be likely to kill the animal, and with whom they could come to an understanding as to its good treatment, so as to avoid the sin of b6dy6zédith (see Chap. XLIX, 5 )

* Mrgq has ‘if he gives anything.’

184 DADISTAN-{ DINiK.

• 4. Is it necessary! for one of such wife, daughters, and sisters as ¢here happen Zo de to appoint an adopted son for that man, because of that wealth, or not?
• 5. Are the wife, daughters, and sisters who shall take their share of the wealth responsible for? the religious rites of every kind, and is it necessary for them to order the annual ceremonies for that man at the daily and yearly Serzods, or not®?

5. Are the wife, daughters, and sisters who shall take their share of the wealth responsible for? the religious rites of every kind, and is it necessary for them to order the annual ceremonies for that man at the daily and yearly Serzods, or not®?

• 6. The reply is this, that, when there is nothing therein on account of which I should so deem him otherwise than a man in sickness amd nearly passing away, 7z¢is not allowable to give z¢ up, except when z¢ zs for his debts, or his wife azd children, or an aged person (zarm4n) or father who is in Azs guardianship—whom it is indispensably necessary to maintain—and is such as, or as much as, is discreetly requisite for payment of the debt, or for the food, maintenance, azd protection of those that I have written about; then, however, zt is allowable to give it up away (birfind) from those of whom you have written, as much as during his consciousness.
• 7. In other sickness, not while passing away, whatever is given up by him himself during consciousness is allowable; when 4e zs not conscious 2/ is not allowable. 8. And on that which he says during unconsciousness ove is not reliant and 7¢ is not credible (vavar); du¢ that which ke says during

' K35 has ‘is it not necessary,’ by using 14, ‘not,’ instead of rai, ‘for,’ which latter reading is adopted in the text from Mrq, but it is doubtful which reading is the better one. The same variation occurs in § 5. .

3 Literally ‘are the rites on their necks.’

* Ceremonies for the dead have to be performed on the first four days, the tenth day, and then at the end of a month and a year from the time of death (see Sls. XVII, 5).

CHAPTER LIV, 4-9. 185

consciousness, and that, too, which the same man gave unto a daughter when he was ill, if given by him consciously, are even then proceedings to be granted ; if given by him during unconsciousness it is just as though he died without an opportunity of speaking (av4ng-ptrfiz)}.

g. Of the property left by will*, one share is needful for each separate daughter for whom a husband is not provided, and two shares for a wife who may be a privileged one*; and so long as the wife is living she exists as the house-mistress of the family; moreover, it is not needful to appoint an

1 For this uncommon word Mrq substitutes avik-andars,
‘intestate ;’ but the meaning is that the gift is as invalid as if he
had been unable to make a declaration of his intentions.

* Levatman andarz in K35, but M14 has avik andars, ‘without a will,’ which, at first sight, appears the more plausible reading (especially as avik, ‘without,’ is written very much like av4k, ‘ with, the P4z. synonym of levatman). But on further con- ‘sideration it seems equally probable that this section is intended to limit the power of a testator, so as to prevent him from dividing so much of his property as he leaves to his family in any unfair manner. The rule here laid down would, of course, also apply in cases of intestacy when the testator has no son; and is that given in the Persian Rivayats.

* This does not imply that a man might have more wives than one, but that wives are of five classes, according to the circumstances of the marriage. A p&dakhshah or ‘privileged’ wife is one who was a maiden married with the consent of her parents who have another child. A yfikan or ‘only-child’ wife differs from the last merely by being an only child, and having, therefore, to give up her first child to her parents. A satar or ‘adopted’ wife is one who was a maiden enabled to marry by receiving a dowry from the relatives of a man who has died unmarried, on condition that half of her children shall belong to the deceased. A kakar or ‘serving’ wife is a widow who marries again. A khfid-sar4i or ‘self-disposing’ wife is one who marries without her parents’ consent (see Bd. XXXII, 6 n).

p. 186

adopted son (satér), for the adopted son’s duty (satérih) remains with her, azd she manages to claim guardianship for the family from some man out of the relatives most nearly allied. 10. Out of the portion of the property for food and maintenance the wife should provide the daughters with husbands; and to keep going the necessities in the guardianship, the nurture which the deceased man afforded, and the ceremonies and good works imposed upon the family, azd thereby become indispensable, se herself is to take lapfuls and armfuls? out of the income (bar).

11. As ¢o the sisters of that man, if they have been necessarily in his guardianship, even as to nourishment, and there is no property for them in any other way, their food and maintenance are also needful to be out of the income of the property, unless? that man has otherwise devised, or the appointment of a husband is not provided on account of the non-subjection (16tt6 atrth) zz which they have been unto the guardianship of that man, or anything else opposed to it, so that nothing whatever of the property of that man is needful for them.

12. He who is a husband of one of the daughters is a leader in the management (dastdébarth) of the family, du¢ wth the concurrence of the house-mistress of the family, and even so when the action zs one which they should not do, and his son is not born, or becomes passing away®.

1 Literally ‘the bosom size and arm size,’ a Pahlavi idiom for
‘plenty.’

2 In the Pahlavi text this latter half of the section precedes the foregoing provisional clauses.

1 Literally ‘the bosom size and arm size,’ a Pahlavi idiom for
‘plenty.’

2 In the Pahlavi text this latter half of the section precedes the foregoing provisional clauses.

* The meaning seems to be that so long as he has no son (who

CHAPTER LIV, IO-—LV, 2. 187

13. As to a daughter not provided with a husband, should the one whose husband is not provided be an only chz/d, to keep er subject also to the housemistress of the family it is needful for her that there should be an adopted son in it; axa when they shall appoint 4er husband unto the adopted-sonship the property then comes over into his possession.

14. When the house-mistress of the family passes away, and the daughters are provided with husbands, the adopted-sonship is to be appointed.

Cuapter LV.

1. As zo the fifty-fourth question azd reply, that which you ask is thus: What is the occupation and capacity (giriftarth) of the person that has to preserve those who are in their three nights’ ¢vza/s?, and who is he?

2. The reply is this, that it is said a husband (gabv4) is indispensable for preservation through the three nights’ ¢vza/s which shall be for a privileged wife, a father for those of a child, avd a master for those of a servant.

would be a member of the family in direct descent through his mother) he can only assist and advise the widow, but on the birth of his son he can act more authoritatively, as the representative of the child.

1 Written aév6k-aé in P4zand. She becomes a yfikan or ‘only-child’ wife (see § gn) until she has given up her first child to her mother, after which she is a ‘ privileged’ wife.

* The three nights after death (see Chap. XXIV).

p. 188

Cuapter LVI.

1. As to the fifty-fifth question azd reply, that which you ask is thus: What is this adopted-sonship and guardianship of the family, and what does it become ; 7 what manner is it necessary to appoint z¢, whence is it necessary to provide food and clothing for it, and how is it necessary to be for it ?

2. The reply is this, that the adopted-sonship is thus :—It is requisite whenever a man of the good religion is passing away, while 4e zs a complete ruler of a numerous household!, who has no wife and child that may be privileged? and acknowledged, mor associating brother, zor son by adoption, and his property is sixty stirs* of income. 3. The controlling (khddaytnag) of the property is to be publicly provided owt of the kindred of the deceased, and is called the adopted-sonship; and he is to be appointed to it who is the nearest of the same lineage (min ham-nafan), who w2// manage and keep the property united in its entirety.

3. The controlling (khddaytnag) of the property is to be publicly provided owt of the kindred of the deceased, and is called the adopted-sonship; and he is to be appointed to it who is the nearest of the same lineage (min ham-nafan), who w2// manage and keep the property united in its entirety.

1 Reading vad marak khan shah bundakéd, but the phrase can also be read vad malk4an shah bandaké, ‘while he 7s a servant of the king of kings (that is, a subject of the Iranian sovereign), which is evidently the reading adopted by M14 in Chap. LVII, 2, where it substitutes the Huz. synonym malk4 for shah, but here the word shah is uncertain. This ambiguous phrase can also be read vad mark-&hangihé bundaké, ‘ while the agonies of death are complete.’

* See Chap. LIV, 9.

5 About 84 rfipis (see Chap. LII, 1); but the actual value of such an income depends upon the value of silver at that time, or, in other words, upon the prices of the necessaries of life.

CHAPTER LVI, I-9. 189

4. The guardianship of a family is that when a guardian fas to be appointed in that manner over the family of a man whose wife’, or daughter, or infant son is not fit for their own guardianship, so it is necessary to appoint some one. 5. And it is necessary to appoint the adopted son and the family guardianship at such time as may be convenient to them; and when the man passes away as I have written it is necessary to appoint at such period as I have written, and to neglect z¢ temporarily, even the length of a year, would not be authorised.

6. zt for adoption is a grown-up sister who is not adopted in another family*, then a brother's daughter, then a brother’s son, amd then the other nearest relatives. 7. /7¢ for the family guardianship is first the father of the serving wzfe (Aagar) , then a brother, then a daughter, and then the other nearest relations; among brothers he who is the eldest (mas) among ¢hem is the fittest.

8. The food avd clothing of a wife that may be privileged —who is the house-mistress of the family, and is one kind of adopted son—of a living infant son till he becomes grown up, and of a daughter of the family while she is in the guardianship of the family guardians‘, are out of the property of the family so long as it exists for the purpose.

9. Jt has become ‘the custom ¢hat the lapfuls and

1 Because she is not a privileged wife, but a serving one (see
Chap. LIV, 9), as appears from § 7.

3 A woman or child cannot be adopted by more than one family (see Chap. LVII, 3). The case under consideration is that mentioned in § 2, when the deceased leaves no wife, child, or brother.

* Referring to the case assumed in § 4.

* That is, till she is married.

190 DApISTAN-f DINiK.

3 A woman or child cannot be adopted by more than one family (see Chap. LVII, 3). The case under consideration is that mentioned in § 2, when the deceased leaves no wife, child, or brother.

* Referring to the case assumed in § 4.

* That is, till she is married.

190 DApISTAN-f DINiK.

armfuls! of the family guardian are every month four stirs of, it may be, sixteen, which is the disbursement (and4zisn6), for food, clothing, medicine, and shelter, out of the income (bar), or out of the capital (bin), of the property which remains in the family, by a perfect ® wife when she is capable—such as the former house-mistress—so as want of nourishment (atafd4d6) may not come nakedly and unlawfully upon them.

CuapTer LVII.

1. As ¢o the fifty-sixth question and reply, that which you ask is thus: Who is suitable for adoption, and who is not suitable ?

2. The reply is this, that a grown-up man of the good religion who is intelligent, a complete ruler of a numerous household‘, expecting offspring, axa not having sins worthy of death is suitable for adoption ; even when he has accepted either one adoption, or many adoptions, he is then still suitable for another adoption. 3. And a grown-up woman, oy evena child, is suitable for one adoption, év¢ when adopted in one family she is not suitable for another adoption.

1 That is, an ample remuneration (see Chap. LIV, ro).

* So the sentence may be literally translated, but it is not quite certain that this is the meaning intended, as the language used is very involved. This would imply that the family guardian is entitled to one-fourth of the family expenditure.

* It is doubtful what noun is to be connected with the adjective pfr; perhaps we should read ‘ full disbursement’ in the foregoing part of the sentence, and omit the word ‘perfect’ here.

* Mr4 has malk44n6 malka béndak, ‘a servant of the king of kings ;’ but see Chap. LVI, 2.

CHAPTER LVII, I-LVIII, 5. Ig!

4. A woman requiring a husband—though a complete worshipper—or-a foreigner, or an infidel, or one having s¢xs worthy of death, is unfit for adoption ; so also those who are demon-worshippers, she who is a concubine (shfisar nésman) oy courtezan, and she who is menstruous are unfit.

Cuapter LVIII.

1. The fifty-seventh question is that which you ask thus: How many kinds of family guardianship and adoption are there?

2. The reply is this, that it is said ¢heve are three kinds, which are the existent, the provided, and the appointed. 3. An adopted son who is existent is such as a wife who may be privileged, ov an only daughter is a kind of adopted son owing to confidence in herself, such as happens when there is no wife, and a daughter for whom there is no husband, avd none is provided, is the one ¢saé has remained.

4. An adopted son who is provided is such as a son that is acknowledged, who is accepted by one’s self!, and free from dezag appointed, or from necessity”.