(See also Mkh. XXVII, 27-31, 58, 62, XLIV, 17-35, LXH, 13-19.)
5 Lp, B2g have ‘that mankind shou/d not put the girdle.’
* That is, two double knots, one before and the other behind (see SBE, vol. xviii, pp. 386, 387).
p. 270
10. The first knot is that which preserves! constancy (qarar), and gives attestation as to the existence, unity, purity, and matchlessness of the sacred being, the good azd propitious. 11. The second knot is that which gives attestation ¢hat zt zs the good religion of the Mazda-worshippers which is the word of the sacred being. 12. The third knot is that which gives attestation as to the apostleship and mission (rasfli) in the just (‘haqq) Zaratust, the . Spitamén. 13. The fourth knot is that which adduces more pleasantly, gives assurance (iqrar), and openly accepts that I should think of good, speak of good, and de good. 14. And from the whole I become established; and the pure, good? religion is this, -that I persist in those vzews,
15. And, again, when the archangels came meeting Zaratust they likewise wore the sacred thread-girdle on the waist ; and the distinctive character¢stic (farq) amid the laws of the sacred being is the wearing of the sacred thread-girdle. 16. It is incumbent both on woman and on man, and it is altogether (albattah)
.improper when they do not wear zz,
Cuapter XI,
1. The eleventh subject is this, that it is necessary to maintain the fire-place® properly, and to keep watch‘, so that the fire shall not die out, and that nothing polluted and impure sa// attain to the fire; and it is necessary to make a menstruous woman avoid éecng within three steps of 77.
1 Altered into ‘brings’ by a later hand in La, and so written in Lp, Bzg. _ * Lp, Bzg omit ‘ good.’ ® Or, perhaps, ‘the house-fire.’
* B2g omits these four words,
CHAPTER X, IO-XI, 7. 271
2. Because every time that they maintain a fire properly, which is within a dwelling, every fire which is in the earth of seven regions becomes pleased with those persons, and, when they ask a favour, or beg a necessity (‘hagat), it becomes quickly operative.
3. And every time that oxe does not maintain 2¢ properly, every fire which is in the earth of seven regions receives injury from that person, and the necessity he begs does not become operative. 4. If any one does not maintain the fire-place properly, if he gives a hundred dinars! to the fire Gusasp? ¢here is no acceptance of z#, and that sin does not depart from him.
5. For it is declared in revelation’, that the creator Hérmazd has given sovereignty in heaven to Ardibahist‘, the archangel, and has spoken thus: ‘4s Zo every one with whom thou art not pleased, do not let him escape into heaven.’ 6. And this is also declared in revelation, that, every time that they do not maintain the fire properly, pregnancy becomes scarcer for the women, fewer male children are born, and honour (‘hurmat) in the vicinity of the king becomes less for the men, and ¢here is no approbation (qabfl) of hey words.
And this is also declared in revelation, that, every time that they do not maintain the fire properly, pregnancy becomes scarcer for the women, fewer male children are born, and honour (‘hurmat) in the vicinity of the king becomes less for the men, and ¢here is no approbation (qabfl) of hey words.
7. for every single fire which dies out in a dwelling a loss of three dirhams and two dings falls
1 The dinar is a gold coin which, if it contained a dirham weight of gold, and if the dirham were 63 grains (see Dd. LII, rn), was equal to about half-a-sovereign.
® One of the three most sacred fires (see Bd. XVII, 7).
® Lp, Bzg have ‘in the good religion.’
* Av. asha vahista, ‘perfect rectitude,’ who i is supposed to protect fire (see Bd. I, 26, Sls. XV, 12).
_ 5 That is, three dirhams and a half in silver, or nearly one rupes and a quarter, ;
p. 272
on the property of that person, or it becomes the loss of this dwelling, or it does not reach him from the place whence wealth comes to him.
CuapTer XII.
1. The twelfth subject is this, that, when any one dies, an order is necessary! ¢4a¢ how much soever scantier* clothing they are able to make a beginning of, the better they act. 2. Beside (illa)® something become old amd washed, anything new is not proper for the purpose that they may let zt go upon a dead body.
3. For in the commentary of the Vendidad* it asserts that, if they sha// pass on to a dead body as much as a woman’s spindle makes for a single thread, with the exception of that which is unavoidable, for every single thread a black snake hangs, in that other world, on to the liver of that person who has made a beginning of the clothing. 4. Likewise, that dead person becomes his antagonist (‘4a3m), and hangs similarly’ upon 42s skirt, and speaks thus: ‘This clothing, which thou hast put on my body, devours me, having become worms and noxious creatures. 5. JZ/y name was put upon a sacred cake®, the fourth day, with a Yast, so that ¢here
? Bag has ‘it is necessary to utter two orders.’
2 Lp, B2g have ‘older. Compare Sls. XII, 4.
5 Lp, Bzg have ‘that is.’
‘ Pahl. Vend. V, 170-1747, where, however, the penalty here mentioned is not now extant.
5 Lp, Bzg omit ‘similarly.’
® Referring to the cake consecrated to the righteous guardian spirit on the fourth day after death (see Chap. LXXXVII, 2, Sls. III, 32n, XVII, 5 n).
CHAPTER XII, I—XIII, 3. 273
might be alike a benefit therefrom for my soul, and it might be alike unnecessary for thee to bear this torment (‘hapH4b).’ 6. Owing to that, many sorrows come to that person, and he has no advantage from it. 7. Therefore, it is necessary to act with caution (ihtiy4t), so that, how much soever the clothing be scantier!, they may make a beginning of it.
Owing to that, many sorrows come to that person, and he has no advantage from it. 7. Therefore, it is necessary to act with caution (ihtiy4t), so that, how much soever the clothing be scantier!, they may make a beginning of it.
8. And as many as shall be able to walk after the bier (tabdt) and corpse shall walk. 9. Because every step that they go after a corpse is a good work of three hundred stirs?; and every stir is four dirhams, in such manner that three hundred stirs: are a thousand and two hundred dirhams®. 10. For every single step ¢heve is thus much good work.
Cuarter XIII.
1. The thirteenth subject is this, that it is necessary to maintain the souls of fathers, mothers, and relations properly. 2. And, when any day of theirs* occurs, it is necessary to make an endeavour, so that they may-accomplish the ceremonial (yazisn), the sacred feast (myazd), the consecration of the sacred cakes (drén), and the benedictions (4fring4n).
3. For it is declared in revelation, that, every time that any day of theirs occurs, they will bring with
1 Lp, Bzg, Jr5 have ‘older.’
2 An amount which would counterbalance a Tan4var or Tanapahar sin (see Sls. I, 2).
’ Bzg omits these fourteen words.
* That is, on the monthly and annual anniversaries of their deaths, when ceremonies are requisite (see Sls. XVII, 5 n). Compare Chap. XXXVIL.
[24] Tp. 274 themselves 9999 guardian spirits of the righteous, like that case when any one goes home himself, and brings people (qatim) in hospitality. 4. And, when they utter’ ¢he consecration of the sacred cakes and sacred feast and the benedictions, those people become joyful and utter blessings on that house and master of the house, and on the house-mistress and any persons who are in that house.
5. But if they do not celebrate the sacred feast, the consecration of the sacred cakes, the ceremonial, and the benedictions, she spirits will remain for them zn that place from dawn as long as the period of a day, and are maintaining a hope that ‘ perhaps they w7// have us im remembrance.’ 6. Then, if they do not bring them? zz¢o remembrance, the souls turn upwards from that place, go very quickly on high, and will say, ‘O creator Hérmazd! they do not know that we are such as we are’, and that it is necessary for them‘ to come into this world, and in this world they will not give any one acquittal.
7. For them there is need of the good works in consecrating the sacred cakes and celebrating the sacred feast and benedictions; there is no need of them for such as we. 8. Yet (va likin), if they would have maintained a place for the duty of those days, we should have turned away from them misfortunes of various kinds; but, as they have not maintained ® observance of us zm the day’s duty, we are not able to come in friendship ¢o this house.’
8. Yet (va likin), if they would have maintained a place for the duty of those days, we should have turned away from them misfortunes of various kinds; but, as they have not maintained ® observance of us zm the day’s duty, we are not able to come in friendship ¢o this house.’
1 Bzg has ‘celebrate.’ 2 Literally ‘us.’ Lp, B2g omit this and the next two words. 5 Lp, B2g have ‘that just like us are they.’ * Lp, Bzg omit ‘for them.’ ' 5 Bag has ‘maintained observance of us zn.’ 6 Ba2g inserts ‘ proper.’
cn
CHAPTER XIII, 4-XIV, 5. 275
9. Thus much they say, and turn away in anger, and go away from that place,
CuapTer XIV,
1. The fourteenth subject is this, that, when the nails ave pared according to custom (ba-‘Ailal)}, it is necessary that they put ¢he parings into a paper.
2. And it is further necessary to take the Srésh-baz? enwardly, and to utter three Yath4-ah-vairyés °,
3. And for the speaking of ¢4¢s—to say with each Yath4-ah-vairyé64—the Avesta is this:—Paiti té, meregha Ashé-zusta! imau srvau vaédhayémi, imau srvau 4waédhayémi; imause té srvau, meregha Ashézusta! hyare arstayaséa, karetayaséa, thanvareéa, ishavaska erezifyé-parena, asna#a fradakhshanya paiti daévé-Mazainyan®; ash& vohf manangha yA sruyé pare magaoné*®. 4. Afterwards, ove completes the Baz in the manner that z¢ was taken zxwardly.
5. At those two Yatha-aht-vairyés, wztk which one completes the B4z, at each one, he makes lines (‘Aaétha) zz a little dust in the midst of the nail-
? Bzg has ‘when the nails and a toothpick (‘Ail4l) are pared ;’ and the Gugarti translator takes ‘Zil4l in the same sense.”
3 A particular form of prayer.
8 See Mkh. XXVII, 70 n,
* B2g omits these eleven words.
5 Vend. XVII, 26-28 :—‘ Unto thee, O bird Ashé-zusta! do I announce these nails, do I introduce these nails’ (or, according to the Pahlavi, ‘do I make known these nails, these nails do I make thee known to’); ‘may these nails be such for thee, O bird Ashézusta! as spears and knives, bows, falcon-feathered arrows, and sling-stones against the demon Mazainyas.’
® Yas. XXXIII, 7b:—‘ Through the righteous good thought, by which I am heard before the mighty one.’
T2
p. 276
parings. 6. And, if he does not know this B4z}, on uttering the Srésh-b4z and those three Yath4-ahtvairyés he zs to furrow three lines, with the nail-cutter?, around the nail-parings, and then he zs to complete the Baz with those Yath4-ahi-vairyés, ad to put the dust, with the end of the nail-cutter, into the midst of the nail-pavings, and carry them to a desert spot. 7. It is necessary that he should carry a hole down through four finger-dreadths of earth, and, having placed the nail-parings in that spot, he puts the soil overhead.
8. For Hérmazd, the good and propitious, has created a bird which they call Ashé-zust?, and they call z¢the bird of Bahman‘*. 9. They also call it the owl, and it eats nails.
8. For Hérmazd, the good and propitious, has created a bird which they call Ashé-zust?, and they call z¢the bird of Bahman‘*. 9. They also call it the owl, and it eats nails.
1o. It is altogether necessary that they do not leave them unbroken, for they woud come into use as weapons (sil4‘h) of wizards’, 11. And they have also said that, if they fall in the midst of food, ¢here is danger of pulmonary consumption.
CuaPTer XV.
1. The fifteenth subject is this, when ome sees anything that is welcome to the eyes, it is requisite to say ‘in the name of the sacred being.’ .
2. Because, if they do not say ‘in the name of the sacred being, and an injury happens to that
1 The formula quoted in § 3.
‘2 Bzo omits these four words. 5 ‘See Bd. XIX, 19, 20.
* The archangel Vohiman (see Bd. I, 23,26 n). His bird is the cock according to Sls. X, 9.
5 See Sls. XII, 6.
CHAPTER XIV, @-XVI, 4. 277
thing, or a disaster occurs, ome becomes a sinner; so far is notorious (ma’hlam),
, Cuapter XVI.
1. The sixteenth subject is this, that, when a woman becames pregnant in a house, it is necessary to make ar endeavour so that ¢here may be a continual fire in that house, and: to maintain a. good watch over zé. 2. And, when the child becomes separate from the mother, it is necessary to burn a lamp for three nights and days—if they burn a fire it would be better—so that the demons and fiends may not be able to do any damage and harm; because, when a child is born, it. is. exceedingly delicate for those three days.
3. For it is declared in. revelation’, that, when Zaratust, the Spitam4n, became separate from zs mother, every night, for three nights, a demon came on, with a hundred and fifty ot#er demons, so that they mighé effect the slaughter (halak) of Zaratust, axd, when they had beheld the light of the fire, they had fled away, and had not been able to do any damage and. harm.
4. During forty days it is not proper that they ' should \eave the child alone; and it is also not proper that the mother of the infant shoz/d put her foot over a threshold in the dwelling, or cast er eyes upon a hill, for it? is bad for Aer menstruation.
1 Lp, Bzg have ‘in the good religion.’ This is quoted probably from the Spend Nask (see Sls. X, 4, XIL, 11). ® Bag has ‘ which they have said.’
p. 278
CHAPTER XVII.
1. The seventeenth subject is this, that when they cut a toothpick (‘4i141), or a splinter which they wish to apply to the root of the teeth, it is necessary that they retain no bark. 2. For if.a small quantity of bark be on it when they apply z¢ to the teeth, and they cast 2¢ away, if a pregnant woman puts er foot upon it, the danger of that may be that the child comes to harm’.
CuapTer XVIII.
1. The eighteenth subject is this, that it is necessary for mankind to make an endeavour, so that they may espouse a wife in ¢hecy youth and beget a child. 2, And for women, in like manner, it is necessary that ¢here should be a longing (rag/bat) for espousing a husband.
CuapTer XVIII.
1. The eighteenth subject is this, that it is necessary for mankind to make an endeavour, so that they may espouse a wife in ¢hecy youth and beget a child. 2, And for women, in like manner, it is necessary that ¢here should be a longing (rag/bat) for espousing a husband.
3. Because it is declared in revelation’, shat every duty and good work a child performs becomes the father’s and mother’s, just like those which they have performed with their own hands. 4. The meaning (ma’hnf) of par (‘a son’) is that which signifies pt] (‘a bridge’) *, for by this bridge they arrive at that other world. 5. If ¢here.be no child for any one they call A2m one with a severed bridge, that is, the
* Owing to her fear of having stepped on dead matter (see Sls. X, 20, XII, 13).
3 In the Spend, Nihadim, and Damd&d Nasks (see Sls. X, 22, XII, 15).
5 This fanciful explanation must be derived from a Pahlavi source, as it is only in that language that the two words are written precisely alike.
CHAPTER XVII, I-XVIII, 12. 279
way for him Zo that other world is severed, and he is not able to attain to that world. 6. At the head of the Kinvad bridge he shall remain; although he has performed much duty and good works he is not able to make a passage over the Kinvad bridge, and they do not make up his account and reckoning. 7. And every archangel that comes forward ¢o that place first asks these words, that is, ‘Hast thou brought thy own substitute visibly into the world, or not ?’ 8. When he has not brought 2¢, they will pass over him, and his soul will remain, z# that place}, full of anguish and grief (gam).
9. A similitude (mitHél) of it is like that which happens when any one may be in a wilderness, and there may be fear of wild animals and creatures, and near to him may be his own town, du¢ a river of water is in front?, and it is not possible to make a passage over that river, as a bridge is fallen in, and ‘he is not able to arrive at that town, d¢ he is always upon the bank (sar¢) speakiug thus*: ‘Would that the bridge would become perfect !’
10. The duty as to children‘ is in this aggregate’,
11. Therefore, the creator Hérmazd as granted unto men that, if ¢heve be any one to whom sickness from heaven may occur, and ¢here be no provision of a child for him, he Aas commanded him that he should make some one a son of his own, as® a friend of zs soul, and should receive a child, because every duty can be delegated. 12. That person is in place of a
1 Lp, Bzg add ‘on the bridge.’
2. La omits these eight words.
5 Lp, Bzg have ‘always in regret (‘hasrat) thus.’
« Lp has ‘as to the command.’
5 Lp has ‘manner,’ and J15 has ‘endeavour.’
* Lp, Bzg have ‘ some one through his own affection,’ _ -
280° SAD DAR.
child, and every duty and good work that he performs shall be just like that which is performed by one’s own hand.
child, and every duty and good work that he performs shall be just like that which is performed by one’s own hand.
13. And, finally, if any one departs from the world (duny4)! and possesses no adopted child, it is incumbent on the priests and high-priests and his relations to appoint his adopted son, and it is necessary to bring some one in sight on that account, so that his soul may spring away from the torment of hell. 14. Because, every time that his relations do not pay attention ¢o ¢hzs, when they proceed to that other world, the soul of that person hangs about them and speaks thus: ‘I left with you something that I had collected and borne trouble for in many years, and you seized upon z¢, and put z¢ into your own expenditure (‘Zarg), and did not seek for? mercy (safqat) on my soul. 15. /# the same manner as I have remained, delayed (matqtf) zz this place, I wz/é not let you pass ; so that you wz// make no passage over the Xinvad bridge till the sacred being takes my rights away from you.’ 16. Then the angel Rashn and the angel. Mihir® make up their reckoning, and, as to whatever those persons have seized upon from the o¢her’s property‘, for every single dinar the account makes four, and they take away the equivalent. 17. And, as in that world ¢here are no gold and silver, they take away from their souls the good works that they have done, and they give ¢hem to the soul of this other. ‘18. Still, while o¢hers do not appoint the adopted son, they are not able to pass over the Kinvad bridge, nor to arrive at their own station.
1 La omits these nine words. 3 Bag has ‘ bring.’ 3 See Mkh. II, 118,119. * Lp, J1g insert ‘and have expended.’
CHAPTER XVIII, I3—XIX, 5. 281
19. There is no duty whatever more incumbent on relations than this duty, and every time that they appoint an adopted son for any one it is just as though they have made the deceased alive; and there are no limit (hadd) and end (nihdyat) of their good works.
Cuaprer XIX,
1. The nineteenth subject is this, that the performance of agriculture is like that when some one is performing the ceremonial of the sacred beings, and it is necessary to maintain much respect for agriculturists ; it is also necessary to keep trouble and strife far from them.
Cuaprer XIX,
1. The nineteenth subject is this, that the performance of agriculture is like that when some one is performing the ceremonial of the sacred beings, and it is necessary to maintain much respect for agriculturists ; it is also necessary to keep trouble and strife far from them.
2. For it is declared in revelation, that, as ¢o every one who replants a shrub, while that shrub ov tree exists at the place, every good work that every one, who eats of that shrub, does in that state of repletion becomes the agriculturist’s, just like those which are done by his own hand. 3. If any one orders 7¢, just as that good work occurs! much new repose (ra‘hat) and comfort reach his soul”, 4. 4s ¢o corn and grain (hubfib) and whatever they sow, it is just like this®, because, as regards every one who eats wheat, barley, and other grains, and performs duty and good works, they become ¢hose of the sower of¢ those grains, just as those which are performed by his own hand. 5. Because, for the life of mankind a crop was necessary, the creation of a
1 Lp, Bag have ‘is performed.’ § * Lp, Bag add ‘therefrom.’
5 Bzg adds ‘ way.’
‘ La omits the rest of this chapter, as well as the words ‘they become,’ by mistake,p. 282 creator? after the sacred being, the most high’, owing to the work of the agriculturist. 6. For every one who eats anything dies, therefore, as regards that person by whose work the life of mankind is established, it is necessary to consider him valuable and precious.
CHAPTER XX.
1. The twentieth subject is this, that it is incumbent on those of the good religion that they continually give something to the worthy to eat, on account (gihat) of that which it says in revelation® thus: ‘When thou givest things to some one that he may eat, every duty and good work that he performs in that state of repletion become ¢hose of that person, who has given that bread or food to him, just like those which he has performed with his own hand.’ 2. And if he commits a sin, he who may have given food to him is innocent. 3. But it is necessary that he be of the good religion and worthy; they should give something to one of a different religion only in case of extreme necessity (gardrat), lest it become as a sin.
CuapTer XXI,
1. The twenty-first subject is this, that, when they eat bread, it is necessary that one should recite
1 Bzo, J15 omit these five words.
4 Jrg has ‘after its creation dy the sacred being, the creator.’ The alteration of this sentence, in Bzg and J15, seems due to their writers’ reluctance to attribute the power of creating, even figuratively, to the mere producer of a crop.
5 In the Nih4dQm Nask (see Sls. X, 23, XII, 16).
CHAPTER XIX, 6—XxXI, 6. 283
the Ith4-Ad-yazamaidé! and three Ashem-vohts?, especially (ba-4433atam) in the benediction-ceremonies (4fring4n).
5 In the Nih4dQm Nask (see Sls. X, 23, XII, 16).
CHAPTER XIX, 6—XxXI, 6. 283
the Ith4-Ad-yazamaidé! and three Ashem-vohts?, especially (ba-4433atam) in the benediction-ceremonies (4fring4n).
2. For it is declared in the good religion of the Mazda-worshippers, that, when they wish to celebrate the sacred feast (myazd) and benedictionceremonies, it is necessary that all persons who are seated at the feast should take up the znward prayer.
3. For each man an angel is stationed, on the righthand side, and two angels for the priests. 4. But when they eat chatteringly, ov relate the news (hadity)?, the angels depart from them, and a demon seizes on the place of each angel.
5. And in former times the custom (’h4dat) of the people would have been in this manner, that, if any one should have come to the door in the middle of the feast, that person whose Afringdn-precinct it might have been, ov whoever should have gone to the expense of that Afringan, would have had words with that zz¢ruding person®, and would have also spoken thus: ‘As thou hast brought my feast to harm, give me back whatever has been the cost °.’
6. And zz one place in revelation z¢ zs declared
1 Yas. V, 1, 2, of which these are the first three words. This, with the three Ashem-vohis, constitutes the inward prayer, or grace, before eating (see Dd. LXXIX, 1 n).
2 See Chap. VII, 1 n.
8 By which they commit the sin of breaking the protective spell of the inward prayer.
‘ Lp, B2g have ‘a demon is (Bzg stands) in place of the angel.’
5 Bzg has ‘would have spoken to that person who had uttered words, would have taken something away from him.’ Lp merely adds ‘would have taken something’ to the words in the text.
6 Bag has only, ‘As it is my feast, give 2# back.’ The interruption having destroyed the merit of the ceremony.
p. 284
that from eating chatteringly itself is the sin, fort every one who is chattering during the eating of bread is just like him who is smiting and harassing the angels of the spiritual existences.
7. Therefore, if there be any one who is nat able to consecrate a sacred cake’, it.is necessary to eat bread with the zxward prayer of Hérmazd, that. is, the archangels. 8. And, if he does not altogether know 2¢, he recites the Ith4-4d-yazamaidé? and three Ashem-vohis, and eats up the bread. 9. Afterwards he makes 4zs mouth clean, and, four Ashem-vohtis and two Yathd-ahd-vairyés decug spoken out*, he zs then to utter words. ,
is, the archangels. 8. And, if he does not altogether know 2¢, he recites the Ith4-4d-yazamaidé? and three Ashem-vohis, and eats up the bread. 9. Afterwards he makes 4zs mouth clean, and, four Ashem-vohtis and two Yathd-ahd-vairyés decug spoken out*, he zs then to utter words. ,
10. For, every time that this custom (q4’hidat) is carried ox in a place, through the first Ashem-vohQ so much good work Aas arisen that it has propitiated the sacred being, the good and propitious ; through the second Ashem-vohQ so much good work has arisen that it has reverenced and® propitiated Srésh, the righteous®; through the third Ashem-voht so much good work Aas arisen that it has reverenced and° propitiated Khurdéd axd Ameredaa’, the archangels ; and through the fourth Ashem-vohi so much good work fas arisen that whatever the creator Hérmazd has created becomes reverenced and propitiated. 11. And with each mouthful (luqmah) that is eaten, while the zwward prayer subsists, they
? Bag has ‘from eating chatteringly isso much sin that.’
2 See Mkh. XVI, 17 n. 5 See § rn.
* These formulas begin the grace after eating, and, being uttered aloud, break the spell of the inward prayer now no longer necessary; after them the eaters are at liberty to speak.
5 Bzg omits these two words.
® See Mkh. H, 115 n.
™ See Horvadad and Amerédad (Mkh. II, 34).
CHAPTER XXI, 7-XXII, 3. 285
proclaim a blessing for Khurdad and Ameredad, the archangels. 12. But, if 2¢ de eaten without the za- ‘ward prayer, as demons are zz that place!, they say, ‘Thou mightest have eaten the poison of a serpent.’ 13. Therefore, take notice as to which is the better of these two.
CuarTrer XXII.
1. The twenty-second subject is this, that the performance of G§dazgéi? (‘intercession’) is like that when some one is occasioning the ceremonial of the sacred beings. 2. Therefore, it should be expedient that it be continuous, axd that® they perform Gadamgét as regards the priests and highpriests and the worthy.
3. For, in the commentary of the HAdékht Wasé, it says that every one who performs Gadazgét, and extracts anything from a person on their account, and conveys 7 to them, is as much without dishonesty (‘LiyAnat), towards them‘, as he who may
1 See § 4.
* The original Pahlavi of this word can be read either d4d6gébth, ‘a speaking of the law,’ or yédat6-gébth, ‘a speaking of the sacred being ;’ in either case it implies ‘pleading for the proper observance of religious duties,’ especially the duty of supporting the priesthood and the poor, and it is for such purposes that the ‘intercession’ with those possessing property must be understood as being exercised. As the traditional mode of reading Pahl. yédat6é is gAtan, or g4dan, it is evident that the Pazand inventors of the word in the text must have understood the Pahlavi in the latter of the two meanings mentioned above.
5 Lp, B2zg have merely ‘ that continuously.’
As the traditional mode of reading Pahl. yédat6é is gAtan, or g4dan, it is evident that the Pazand inventors of the word in the text must have understood the Pahlavi in the latter of the two meanings mentioned above.
5 Lp, B2zg have merely ‘ that continuously.’
* Lp, B2g omit these two words. But the meaning of La seems to be that he who bestows charity out of the contributions of others, without mentioning the contributors, does not act dishonestly towards the recipients,p. 286 have given to them out of his own property. 4. And 2 the spiritual existence they take! account of that profit for him, and just as they make owé the account of the good work of that person who may have given z¢, even so much is his good work.
CuHapTerR XXIII.
1. The twenty-third subject is this, that it is requisite to restrain a tethered animal from misbehaviour, and to keep watch over one’s own creatures, especially a¢ the time when they have eaten meat.
2. Therefore, if they have eaten meat and they commit an assault, every offence that the animal (‘haivdn) commits may be that person’s whose meat may be eaten, 3. For example, if a horse lashes out a kick (lakad) at any one, the offence may be that person’s whose food may be eaten and caused the offence.
4. Therefore it is necessary to make an endeavour that they ska//commit no offence whatever, especially at a time when they have eaten meat.
CHAPTER XXIV.
1. The twenty-fourth subject is this, that when an infant is born from zés mother it is necessary that they give z¢ the consecrated Hém-juice?, on this account, that understanding (’haq!), wisdom, and
1 Lp, Bzg have ‘the spirits take.’ 3 See Mkh. LVII, 28 n, Sls. X, 16.
CHAPTER XXII, 4—XXV, 4. 287
knowledge may more abundantly get to it, and the want (ablat) of them may come more scantily upon z¢},
2. If, at that time, they do not perform the consecration, they shoudd take forth a little Hém for it?, and recite® a Yathd-ahd-vairyd‘4, and put a trifle of water into z/, and make Hém-juice of that, and give z¢ to the infant, and afterwards® milk,
CuaPTterR XXV.
1. The twenty-fifth subject is this, that any agreement and promise (qafl) they make with any one it is necessary so far to perform and bring to pass.
2. Although many things may go*® to harm by means (sabab) of it, it is not desirable to perform that agreement with duplicity.
3. Because, in our religion, they call this a Mihirdrug (‘breach of promise’), azd in revelation it decrees, as ¢o any one who commits a Mihir-drug, that the way zo heaven becomes closed for him, and that person himself goes discomforted out of this world, so that a warning (’halamat) becomes quite manifest unto him.
4. And a Mihir-drug is attached? zz such a manner that, zf fortune (¢A4li’h) may have befallen any one®
1 B2g omits these eleven words.
* Bzg adds ‘in the H6m-mortar.’
8 Bag adds ‘and utter.’ * See Mkh. XXVII, 70 n.
5 Lp, Bag insert ‘ ¢hey are to give.’ ,
* Lp, Bag have ‘come.’
4. And a Mihir-drug is attached? zz such a manner that, zf fortune (¢A4li’h) may have befallen any one®
1 B2g omits these eleven words.
* Bzg adds ‘in the H6m-mortar.’
8 Bag adds ‘and utter.’ * See Mkh. XXVII, 70 n.
5 Lp, Bag insert ‘ ¢hey are to give.’ ,
* Lp, Bag have ‘come.’
7 Lp, Bzg have ‘understood,’ and another copy in Bag has ‘considered.’
8 Who has broken his promise.
p. 288
happily, or an insufficient quantity of his life (‘humr) may have remained, the Mihir-drug extends to his children without opposition (‘Ail4f). 5. And every household that becomes extinct, or race whose issue fails, or any of the great misfortunes that happen to mankind—from which misfortune ome obtains release with difficulty—may all be owing to the facé that they have committed a Mihir-drug.
6. If committed by oneself, it is declared, 2% one place in revelation, that the glorified Zaratust, the Spitaman, enquired of Hérmazd, the good and propitious, thus: ‘Of any of the sins that mankind commit -which is the worst?’ 7. Hdérmazd, the good and propitious, decreed thus: ‘No sin whatever is worse than this, that two persons make a covenant with one another zz such a manner that no one whatever is between them, except me who ani Hérmazd; and, afterwards one of those two persons deviates from zt, and says, “I have no knowledge (‘Aabar) of z¢,’ and no one whatever is a witness, for that other person, except me.’ 8. No sin whatever is worse than that, and that person himself w2//not go out of this world until retribution overtakes him, and in that o¢her world his punishment is more severe than all; so that person becomes unfortunate zz both worlds. 9. And it is the same 2f this covenant Je with a righteous ferson or a wicked one.
Cuarter X XVI.
1. The twenty-sixth subject is this, that the wise and the ancients say that when a man becomes fifteen years of age it is necessary that he takes
CHAPTER XXV, 5—XXVI, 7. 289
one of the angels! as his own protection’, cat he takes one of the wise as his own sage, and ¢hat he takes one of the high-priests and officiating priests as his own high-priest. 2. So that, if, any time, a bereavement (AstAnah) approaches, he may beg a favour from the archangels, in order that it may furnish* an escape from that bereavement. 3. And‘, any time any affair comes forward, and he has*® to have opinion (rai) and advice (masvarat), he holds a consultation with that sage, while the sage tells him 4zs opinion (tadbir). 4. And, if any guestton as to proper and improper comes forward, he speaks with that high-priest, so that he may tell him zz reply.
4. And, if any guestton as to proper and improper comes forward, he speaks with that high-priest, so that he may tell him zz reply.
5. When the instructions of these three persons are brought to pass, carrying ov¢ the commands of the sacred being is accomplished. 6. Especially the instructions of the high-priests, because their satisfaction is connected with the satisfaction of the sacred being; and the high-priests possess so much dignity (martabat) zz the presence of the sacred being, the good amd propitious, that they are quite able to forgive amy trivial one of the sins of mankind’, and Hérmazd, the good and_ propitious, quickly® forgives that sin for the high-priest. 7.
1 La, Lp have ‘ancients,’ but this seems inconsistent with § 2.
? La has ‘ancestor,’ having read ba-niy4h instead of panah.
* Lp, Bzg, Jr5 add ‘and they may provide health of body and safety.’
* Lp, Bzg, J15 have ‘that they may furnish him.’
5 Lp, Bzg insert ‘if.’
® Lp, B2g have ‘it is necessary,’
™ B2g has ‘to forgive one-third of the sins which mankind commit.’
* Lp has ‘likewise.’
[24] u
p. 290
Therefore, carrying ou¢ the commands of the highpriests becomes! incumbent on every one; and the fulfilment of this maxim is de¢éer than ¢hat of a whole assemblage of maxims.
CuapTer XXVII.
1, The twenty-seventh subject is this, that is, if any affair comes forward, that they shoudd thoroughly understand? whether it be a good work, or a sin. 2. In that manner it becomes better that they make an evasion on the spot’, until a time when they make z¢ known with accuracy‘ that that affair is a sin ora reward. 3. If they perform any affair without knowing zs, although it be a good work, it becomes a sin for them.
4. For it is declared in revelation, that, except that which they enquire of the high-priests, no affair whatever is proper to perform. 5. Whatever wisdom there be for any one from his own head is only one; then, as two wisdoms are more than one, it therefore makes z¢ expedient to enquire of the high-priests.
Cuarpter XXVIII.
1. The twenty-eighth subject is this, that, when they teach the Avesta, it is zz like manner neces-
1 Lp, Bzg have ‘is.’
* Lp has ‘that they should be told,’ and Bzg has ‘that one should realise.’
5 See Sls. X, 25, 27.
“ Lp adds ‘and truly,’ and Bzg has ‘make known /ha? it is false or true.’
* Lp, Bzg omit these eight words.
CHAPTER XXVII, I-XXIX, 3. 291
sary that they teach z¢ properly and truly, avd recite z¢ with deliberation and composure (sAkint). 2. And it is necessary for those who are taught to recite z¢ connectedly, and to keep z¢ ever zz remembrance.
it is false or true.’
* Lp, Bzg omit these eight words.
CHAPTER XXVII, I-XXIX, 3. 291
sary that they teach z¢ properly and truly, avd recite z¢ with deliberation and composure (sAkint). 2. And it is necessary for those who are taught to recite z¢ connectedly, and to keep z¢ ever zz remembrance.
3. For it is declared in revelation, that the sacred being Aas decreed thus: ‘As ¢o every one who puts the Avesta away from #zs memory, I wd put his ‘soul as far from heaven as the width of the earth.’
4. And in the commentary of the Avesta it is related ‘that, in former times, as ¢o any one who had been taught the Avesta and had put z¢ away from sis memory, until the time he had again made 7¢ easy, they would have given him bread like that which they give to the dogs. 5. Axd zm another place I have read that they would have given bread to him o on m the point of a spear.
CHAPTER X XIX.
1. The twenty-ninth subject is this, that, when they provide any munificence (sa‘Z4vat) or liberality, it is necessary that they provide z¢ for. the worthy; and ove zs to consider thus: ‘Is this person, to whom I am giving this thing, worthy or not ?’
2. Therefore it is necessary to make an effort, so that they may not give to the unworthy. 3. For in revelation, as regards? that person who provides any munificence for the unworthy, they call 2¢ a vain work and a gift without advantage; and day by day 2¢ is®
1 Compare Chap. XCVIII, 3. 3 Lp, Bzg have ‘for in the good religion it is declared,’ > Lp, B2g have ‘it increases.’
U2
p. 292
the punishment and torment of that person. 4. And, whatever they give to the unworthy, they have made that thing extinct.
CuarpTteR XXX.
1. The thirtieth subject is this, that it is not proper to pour away water at night, especially from the northern side (g4nib) which would be the worst?.
2. Therefore, if it become a necessity in the end (ba-‘Zatam)?, it is requisite to recite one Yathaahi-vairy63, and, when they make a light ready (hAgir)*, to pour away the water gently.
3. Zn like manner it is not proper to swallow water at night, because it is a sin. 4. But, if a necessity arises, it is necessary to make a light ready, and one first eats some morsels of food (¢a’hAm) so that the sin may be less.
CuarTterR XX XI.
1. The thirty-first subject is this, that, every time they eat bread, it is necessary to withhold three morsels from their own bodies, and to give chem to a dog. 2. And it is not desirable to beat a dog.
3. For, of the poor no one whatever is poorer than
* Lp has ‘side it would be,’ to which B2g adds ‘bold. The reason of the impropriety is that the demons are supposed to come from the north, and anything thrown out northwards might be of use to them (see Sls. X, 7, XII, 18, 19).
2 Bag has ‘necessity to pour.’ 5 See Mkh. XXVII, 7o n.
* Lp, B29 omit these seven words. Both the recitation and light are supposed to frighten away any demons,
CHAPTER XXIX, 4-XXXII, 3. 293
X, 7, XII, 18, 19).
2 Bag has ‘necessity to pour.’ 5 See Mkh. XXVII, 7o n.
* Lp, B29 omit these seven words. Both the recitation and light are supposed to frighten away any demons,
CHAPTER XXIX, 4-XXXII, 3. 293
a dog, and it is necessary to give a tethered anzmal bread, because the good work is great.
4. And in revelation it is declared in this manner, that, if a dog is asleep upon the road, it is not proper that they put a foot violently on the ground, so that he becomes awake. 5. And, in former times, an allowance (r4tib) of bread would have been made every day for the sake of the dogs, three times in summer azd twice in winter, on this account, that one wishes ¢hem to come to the assistance of his soul at the Kinvad bridge.
6. In the worldly exzstence they are the guard of men and cattle. 7. If there had not been a dog they would not have been able to keep a single sheep. 8. Every time that he barks, just as his bark goes forth, the demons and fiends run away from the place.
CuapteR XXXII.
1. The thirty-second subject is this, that, when a hen utters a crow in a house, or the cock crows unseasonably, it is desirable that they do not kill it!, and do not consider z# a bad habit (fa’hl). 2. Because it is uttering that crow for the reason that a fiend has found a way into that house, and the hen or the cock, alone, does not possess the power (¢Aqat) that would keep the fiend away from that house, and the hen is going to give the cock assistance, and utters the crow. 3. Therefore, if any time the chance (ittifaq) happens in that manner, it is requisite to bring another cock, so that they
1 See Sls. X, 30.
p. 294
may drive away that fiend through the assistance of one another. 4. And if a cock crows unseasonably it is likewise not desirable to kill 24, because the reason may be this which I have stated.
5. For it is declared in the good religion, that there is a fiend whom they call Ség', and, in every house where an infant exists, that fend strives that she may cause some misfortune to come upon that house. 6. So it is necessary that they should keep a cock om the watch for her, so that it may smite that fiend and force her to the road away from that house.
CHAPTER XXXIII.
1. The thirty-third subject is this, that, when ¢here is a place and any risk or fear exists that a-corpse? is concealed beneath the ground, one zs to make z¢ apparent and visible’, because it is a great good work.
2. For it is declared in the good religion, that, when they conceal a corpse beneath the ground, Spendarmad'‘, the archangel, shudders; it is just as severe aS a serpent or scorpion would be to any one in private sleep, and i is also just like that to the ground. 3. When thou makest a corpse
1 Av, ithyég6, Pers. sif. In Pahl. Vend. XIX, 4, 6 she is said to be ‘a secret-moving deceiver ;’ in Bd. XXVIII, 26 she is said to ‘cause annihilation.’
* Or ‘dead matter.’
5 Bzg has ‘it is necessary to make z¢ apparent.’
3. When thou makest a corpse
1 Av, ithyég6, Pers. sif. In Pahl. Vend. XIX, 4, 6 she is said to be ‘a secret-moving deceiver ;’ in Bd. XXVIII, 26 she is said to ‘cause annihilation.’
* Or ‘dead matter.’
5 Bzg has ‘it is necessary to make z¢ apparent.’
‘ Av. spenta Armaiti, ‘bountiful devotion,’ the female archangel who is supposed to have special charge of the earth (see Sls. XV, 20-24).
5 Bag has ‘in a sleeping garment.’
CHAPTER XXXII, 4--XXXIV, 6. 295
beneath the ground as z¢ weve apparent, thou makest the ground liberated from that affliction.
CuarterR XXXIV,
1. The thirty-fourth subject is this, that it is greatly necessary to refrain from much slaughter of animals and the cattle species'. 2. Because it says in revelation? that, for every one who slaughters many animals and cattle*, every fibre of the hair of a goat becomes, in that other world, like a sharp sword, and adheres in the soul of that person.
3. And there are several things the slaughter of which is very bad, and the sin very abundant, as the lamb, the kid, the ploughing ox, the war horse, the swallow bird that catches the locust, and the cock; and of the whole of these the sin is most as regards the cock. 4. If it becomes a necessity‘, it is proper to kill a cock ¢/a¢ does not crow‘, and it is necessary to consecrate their heads. 5. Any head of an animal, not consecrated, it is not desirable to eat, so that it becomes so far® a righteous gift. 6. If one be not able to consecrate the head, it is requisite to consecrate one kidney as a substitute (badal) for it.
1 Lp, Bzg, J1g omit ‘species.’
3 In the Stfidgar Nask (see Sls. X, 8, 9).
5 Lp has ‘slaughters much.’
4 Lp, Bzg have ‘if it becomes inevitable.’ 5 Lp has ‘that has not crowed.’
® Lp, Bzg have ‘ when it is not along with,’
p. 296
Cuarprer XXXV.
1. The thirty-fifth subject is this, that, when they wish to wash the face’, they shou/d recite one Ashemvohi2, avd set the mouth firmly closed, so that the water, not staying away from it’, ska// not go into the mouth. 2. And, as one washes over the face, they should recite the Kem-n4-mazd4‘, so that the fiend Nasrust> may become smitten.
CuapTrerR XXXVI,
1. The thirty-sixth subject is this, that it is strictly incumbent on mankind, on man* and woman, to perform the Bareshnim ceremony’, because mankind feed on menstruous matter in the womb of the mother. 2. For that reason it is necessary to perform the Bareshndm once, so that one may become pure from that pollution. 3. For if one becomes fifteen years of age, and does not perform the Bareshnim, whatever he puts a hand on, the glory and purity of that thing will diminish; and it
1 Compare Chaps. L, LXXIV. ? See Chap. VII, rn.
5 B2g omits these five words.
* A stanza of the Ustavaiti Gatha (Yas. XLV, 7) beginning with those three words (see SBE, vol. xviii, p. 443).
L, LXXIV. ? See Chap. VII, rn.
5 B2g omits these five words.
* A stanza of the Ustavaiti Gatha (Yas. XLV, 7) beginning with those three words (see SBE, vol. xviii, p. 443).
5 Or nisrfist, ‘contamination’ (see Sls. X, 32); probably the same as the demon Nas or Nasu (see Bd. XXVIII, 29). Also mentioned in Chap. XXXVI, 7.
* Bzg omits ‘on man.’
7 A tedious ceremony of purification that lasts nine nights (see SBE, vol. xviii, pp. 431-453). Its name is Av. (acc.) bareshnfim, ‘top’ of the head, the first part of the body to be washed.
CHAPTER XXXV, I-XXXVI, 9. 297
is not proper that they put a hand on a sacred cake or any thing washed with ceremony.
4. In revelation it says, if any one who has not performed the Bareshnim shall die, the demons make 42m} as though he were a corpse kept one month in the hot season. 5. And, when the soul arrives at the head of the Kinvad bridge, the archangels and angels complain of the stench of that soul, avd are not able to make wf its account and reckoning. 6. It remains at the Xinvad bridge and is not able to pass; it experiences much repentance and has no advantage from it.
7. If it be necessary for any one to perform the Bareshnam of the head, and he be able to do 2¢, ut does not do 7¢, if he performs the ceremonial ablution of the head a thousand times, it does nat become pure from that pollution’, and that is the pollution of Nasrust’, which is amid the veins and sinews, and the flesh and bones ; it does not become pure through any other thing except through ¢he Aguid consecrated éy the religious formula‘.
8. And as ¢o that person, also, who performs the Bareshnim for mankind‘, it is necessary that he be a man, a friend of the soul, a truthful speaker, and an abstainer, because through chastity and modesty (mastirt) he becomes employed. 9. If complaint of any perfidy in him is publicly diffused‘, in that disgrace (mal4mat) it is necessary that the high-priests
* B2g has ‘it makes his soul.’ 2 Lp omits ‘ pollution.’
® See Chap. XXXV, 2. Bz2g has ‘that is bodily refuse (hi*har) and pollution.’
* That is, bull’s urine, the liquid that is first used, in a consecrated state, for sprinkling the body in the Bareshntim purification. Compare Chap. LXXVII, 9, ro.
* That is, the purifying priest. * B2g has ‘publicly comes on.’
p. 298
should dislocate his joints one by one, and it is requisite that they give him as food to the dogs. 10. So that by this action they may make a man observe more chastely and continently, that this result (‘h4,il) of sin may not occur.
CuarpTER XXXVII.
* B2g has ‘publicly comes on.’
p. 298
should dislocate his joints one by one, and it is requisite that they give him as food to the dogs. 10. So that by this action they may make a man observe more chastely and continently, that this result (‘h4,il) of sin may not occur.
CuarpTER XXXVII.
1. The thirty-seventh subject is this, that, when the days of the guardian spirits' come on, it is necessary that all persons, among their own food and devotion, should order and provide the sacred cakes and ceremonial, the sacred feast and benedictions (4fringdn). 2. For these ten days it is incumbent on every one; azd those are better which they prepare in their own houses, because the souls? go every one to its own house. 3. And they should have an ear for them’, so that they may prepare the sacred cakes and feast and benedictions.
4. Those ten days any one of all the souls—¢hat are in this way* in every house where they provide the feast more abundantly—proclaims, as to that master of the house®, that family, and the whole who are in that house, and the year’s affairs of every kind, ¢ha¢ they are very good, and their entry (da‘Al) and coming in are very good. 5. And every single
1 See Mkh. LVII, 13n.
2 Which are supposed to revisit the earth during those days.
5 Or ‘for these words,’ as the Gugarati translator assumes.
* Lp, Bzg have ‘those ten days all the souls are in this worldly existence.’
5 Lp omits these five words, and Bzg adds ‘the mistress of the house.’
CHAPTER XXXVI, IO—XXXVII, II. 299
good work, on account of which we have spoken of the souls of the departed, becomes just like those we have done for our own souls. 6. And, when they pass away from this worldly existence, those souls come again, meeting them, and cause gladness, maintain? their courage, and also render them honour in the presence of the creator Hérmazd, and speak ¢hus: ‘ These righteous souls did not put us away from remembrance while they were in the world, amd we have been satisfied with them; now we are unanimous that thou shouldest provide them equal shares of those good works of ours, and make their souls attain to the position of the righteous. 7. They utter these words, and give those souls confidence, while they make out their account. 8. Afterwards, with them, they make the passage of the Xinvad bridge, till they arrive at their own position, azd then they return.
7. They utter these words, and give those souls confidence, while they make out their account. 8. Afterwards, with them, they make the passage of the Xinvad bridge, till they arrive at their own position, azd then they return.
g. Therefore it is necessary to make an effort, so that they may maintain the guardian spirits properly, and the souls of ¢kezy fathers and mothers and relations may exist with honour from them. Io. For if they retire with dissatisfaction they utter a curse, avd, as the soul departs from this world, they administer reproaches to it, and speak ¢hus: ‘Thou thinkest that they wish continually to make a way? for thee zo that place, dé it is not necessary for thee to come into this world®’. 11. Now, hadst thou performed duty axd good works on our behalf, and hadst thou recollected us, we would also have come to thy assistance, and would have released thee from
1 Lp, B2g have ‘ restore.’ 2 Lp, Bzg have ‘an escape.’ * That is, into heaven. Compare Chap. XIII, 6, 8.
p. 300
this fearful position.’ 12. And that sow? experiences much repentance, and has no advantage whatever from tt.
Cuarter XXXVIII.
1. The thirty-eighth subject is this, that, so far as effort and endeavour prevail ', it is requisite to abstain from the same cup as those of a different religion, and it is not desirable to drink the water of any goblet of theirs. 2. And if the goblet be of copper or of tin’, it is requisite® to wash z¢ with‘ water, so that it may be proper to drink the water’, 3. If the goblet be of earthenware or wooden, it is altogether improper®,
4. Because, when’ any one drinks with a stranger, it makes 4zs heart inclined (mail) towards him, for it would be a sin; and, on account of the sin committed, he becomes bold, and 4zs soul has an inclination for wickedness.
1 Lp has ‘are necessary,’ and B2g has merely ‘ with the endeavour necessary.’
? B2g has ‘ of metal.’
* Lp inserts ‘to expose ¥ to fire, to polish cf with ashes, and afterwards ;’ J1g inserts ‘to polish z¢ with fire, and, afterwards.’ _ * Bag, J15 insert ‘ ceremonzal ablution and.’
1. The thirty-ninth subject is this, that it is necessary to properly maintain the sacred fire! which they have established in a town or village. 2. And at night it is necessary to make z¢ blaze up once, and by day twice.
XXXVII, I2—XL, 2. "301
CuapTteR XXXIX.,
1. The thirty-ninth subject is this, that it is necessary to properly maintain the sacred fire! which they have established in a town or village. 2. And at night it is necessary to make z¢ blaze up once, and by day twice.
3. For it is declared in revelation, that, if chere had been no sacred fire, no one would have been able to go from town to town; because it is owing to the glory of the sacred fire that no one on the roads is able to commit an excess upon any one é/se.
4. It is necessary that they shou/d present the whole of the firewood; and, as ¢o the person who makes z¢ blaze, they should give him bread and a salary (nafaqah). 5. For, every time that that fire is satisfied, and they maintain z¢ properly, every fire that may exist in the earth of seven regions becomes satisfied with that person.
CyaPpTerR XL.
1, The fortieth subject is this, that it is not desirable to distress one’s priest, or father, ov mother ; and, if people perceive much trouble, disquietude, and harm avising from them, it is certainly not desirable that they should give them back a reply with any aggravation. 2. Because their satisfaction is connected with the satisfaction of the sacred being, and every time that Zcop/e distress them they have
1 Literally ‘the fire of Bahiram,.’ Compare Chap. XCII.
p. 302
distressed Hérmazd, the good and propitious. 3. It is not possible for any duty or good work to extend to the spiritual existences while one does not make those guardians satisfied, and it is not possible (mumkin) that any one should repay these three persons all ¢hezr dues.
4. In the commentary of the HAdékht WVasé& it says:—Maé 4z4ray6is, Zarathustra! m4 Pourushaspem, m4 Dughdhévam, m4 aéthrapaitis', ‘it is not desirable that thou, O Zaratust! shouldest distress ¢hy father, or mother, ov priest.’
5. Therefore, three times every day it is indispensable for one to fold 42s arms? in the presence of these three persons, and to say :—‘ What is your will (murad)? So that I may think and speak and do it. 6. If what was not proper has come from me of itself, it is necessary that you make a righteous gift on our behalf.’
Cuaprer XLI,
1. The forty-first subject is this, that it is greatly requisite to avoid a menstruous woman, while they give her bread and food moderately. 2. As soonas
1 This Avesta passage is not known to be extant elsewhere, and its orthography has been corrected in accordance with the translation attached to it by the author of Sd. In La, Lp, J1g the first two names are in the genitive, and the third is accusative; B29 differs by putting the third name also in the genitive ; the last word being accusative in all. Pourushaspa and Dughdhéva (?) were the names of the father and mother of Zarathustra, and the latter name has not previously been found in the Avesta texts, but is known only from Pahlavi and Persian writings.
? That is, to stand in an attitude of obedient reverence.
Pourushaspa and Dughdhéva (?) were the names of the father and mother of Zarathustra, and the latter name has not previously been found in the Avesta texts, but is known only from Pahlavi and Persian writings.
? That is, to stand in an attitude of obedient reverence.
CHAPTER XL, 3-XLI, 9. 303
she is not able to eat} they shoud not give her more, and zz the same manner as regards water, on this account, that whatever remnant comes from that menstruous woman does not come to any use’,
3. When they wish to provide® bread they put the hand into the sleeve, or they place something on the top of the sleeve, avd it is necessary that her bare hand should not come forth again in any place. 4. Because every drop of water that trickles on to a limb of a menstruous woman becomes a sin of three hundred stirs‘, 5. And it is requisite for a menstruous woman to avoid everything that is washed with ceremony by fifteen steps. 6. It is also necessary for her to be at /east three steps distant from a righteous man, and on whatever her eye casts a look it diminishes the glory® of that thing.
7. And on every woman the twelve ceremonials’, atoning for the offence of menstruation, are incumbent. 8. One on account of the offence that has occurred as regards the spiritual exzstence’, 9. The second on account of the offence that has occurred
1 That is, as soon as her hunger is satisfied.
* Lp, Bzg have ‘it is not possible to make of any use.’
5 Lp, Bzg have ‘bring.’
* The amount of a Tanavar or Tandpihar sin (see Sls. I, 2).
5 Lp, Bzg add ‘and purity.’
* These resemble the celebration of the HémAst, but are shorter and less onerous. The Hémést consists of a Yasna each day for 144 days in honour of twelve angels, each angel being reverenced for twelve successive days. The angels are nearly the same as stated in the text, but the celebration of the HémAst is twelve times as long. The cost of this latter is said to be 350 rupis (see Byt. II, 59 n). Occasionally a still more onerous celebration is said to be incumbent on such women as can afford it (see Chap. LXVI).