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).
7 Lp has ‘the spirits,’ and Bzg has ‘ mankind.’
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as regards the stars. 10. The third on account of that which? has occurred as regards the sun. II. The fourth on account of that which has occurred as regards the moon. 12. The fifth on account of that which has occurred as regards the spirit of fire. 13. The sixth on account of that which has occurred as regards the spirit of water. 14. The seventh on account of that which has occurred as regards the spirit of earth. 15. The eighth on account of that which has occurred as regards the spirit of the wind. 16. The ninth on account of that which has occurred as regards Khurda@*. 17. The tenth on account of the offence that has occurred as regards Ameredad’. 18. The eleventh on account of the offence that has occurred as regards meal-time (‘Aurdak gah)*. 19. The twelfth on account of the offence that has occurred as regards bodily refuse axd dead matter. 20. Therefore it is incumbent on every one 2x this manner’; if any one be more opulent eighteen ceremonials are indispensable, and if she has silver in excess (ba-ghayat) there should be twenty-one, and in one place I have read that twenty-four are indispensable; but, for lesser people, this that I have noted is necessary.
21. That which they provide in ¢her lifetime is better*; and, just as would occur when any one
1 B2g has ‘the rain.’
* Lp, Bzg use the same form of words in §§ 10-16 as in §§ 8, 9.
® See Mkh. II, 34.
* Doubtful, and not understood by the Gugar4ti translator.
® Lp, Bzg have ‘thus much.’
* The author evidently implies, by this paragraph, that the celebration of these ceremonials was only occasional, perhaps once in a lifetime, but the earlier the better, so as to admit of a larger growth of merit before death.
CHAPTER XLI, IG—XLII, 5. 305
plants a tree anew, and is eating the fruit of it every year, even so much is that good work increasing every year. 22. If she shall live ten years, or ifa hundred years, even so long it is becoming every year much more}. 23. If they provide 7¢ after her lifetime, that which would be the increase departs ; and in her lifetime, also, that occurs which every one, who #as done a duty on his own account, has seen, that ¢he thing itself which others accomplish after his 4fe¢zme is very different; so that she should provide z¢ with her own hands, not after her decease (vafat).
CuarpTer XLII.
1. The forty-second subject is this, that it is necessary to practise strict abstinence fvom that sin which affects accusers*, 2. That would be when any one slanders (buht4nad)’, or any one commits a rape on the wife of some one‘, or causes a woman to occupy a separate bed from her own husband.
1. The forty-second subject is this, that it is necessary to practise strict abstinence fvom that sin which affects accusers*, 2. That would be when any one slanders (buht4nad)’, or any one commits a rape on the wife of some one‘, or causes a woman to occupy a separate bed from her own husband.
3. These are sins for which there is no retribution, except when thou beggest forgiveness of that person whom thy sin has assailed. 4. Afterwards, they keep back the soul, a¢ the Kinvad bridge, till the time when its antagonist arrives and exacts justice from it; then it obtains release.
5. Every time that any one applies a falsehood or a slander to some person, so that feop/e are after-
1 Lp, Bzg have ‘it is proceeding every year to a head.’
* Any sin that injures another party who, thereupon, becomes an accuser and must be satisfied, by atonement, before the sin can be expiated (see Sls. VIII, 1 n).
5 Lp, B2g have ‘ applies falsehood and slander to any one.’
* See Chap. LXIII, 11. Lp omits these twelve words.
[24] xp. 306 wards telling that falsehood again, and it vexes the heart of that person, they are bringing punishment ever anew on the soul of that former one. 6. The sin does not depart through ¢he performance of duties and good works, so long as he does not make 4zs antagonist satisfied,
4. This is a grave sin, and it is requisite to be careful that they do not commit 27.
CuarTer XLIII.
1. The forty-third subject is this, that it is necessary to make an endeavour to kill noxious creatures and reptiles (‘hasarAt) of the earth; because, in
- revelation!, it is put forth as a great good work.
2. Especially these five things :—One is the frog in the water, the second is the snake and scorpion, the third is the ant (mar4is)* that flies, the fourth is the common ant (mérzah), and the fifth is the mouse. 3. Therefore*, every time that they bring a frog up, out of the water, and make z¢ dry, and, after (ba’hd) that, kill it, it is a good work of a thousand azd two hundred dirhams zm weight‘.
4. And every time that they kill a snake, and recite the Avesta that is appointed for that occasion'®, it is
1 See Vend. XIV, 9-17, XVIII, 144-146.
“2 Tf markis were Pahlavi, it would mean ‘the deadly thing.’ Possibly ‘the locust’ (mala‘z) is meant, but the description in § 6 is rather perplexing.
5 Lp omits ‘therefore,’ and Bzg has ‘ and.’
* See Chap. XII, 9g n. The frog is considered noxious because it is supposed to injure the water, being generally found in stagnant pools which are unwholesome.
5 An Avesta passage of about thirty words, to be used on such occasions, is to be found in the Rivayats, but is still unedited.
CHAPTER XLII, 6—-XLIV, 2. 307
The frog is considered noxious because it is supposed to injure the water, being generally found in stagnant pools which are unwholesome.
5 An Avesta passage of about thirty words, to be used on such occasions, is to be found in the Rivayats, but is still unedited.
CHAPTER XLII, 6—-XLIV, 2. 307
just as though they have slain an apostate (Ashmég/). 5. For every one who kills a yng ant (mar&is) it is as much good work as for any one who is reciting. inward prayer for ten days. . 6. Among the creatures of Aharman nothing whatever is more harmful than this; for, if it dies in the air (hava) it becomes’a gnat, if it dies in the dust it becomes a worm, if it dies in the water it becomes a leech’, if it dies among the excavators of flesh it becomes.a:venomous snake (m4r-i af’hait), and if it dies in dung it becomes creeping ¢hings. 7. For every one who kills a corndragging ant it is as much good work as for any one who recites.the Hérmazd Yast. 8. And for every one who kills many noxious creatures it is as much good work as fora priest who performs the ceremonial of the sacred beings; both good works are equal. 9. For every one who kills a mouse it is as much good work as zf four lions are killed*. ro. Therefore, it is incumbent on every one to make aneffort to kill a noxious creature,
CuapTerR XLIV.
1. The forty-fourth subject is this, that it is not desirable for those of the good religion, so far as they are able to manage 7#, to put a bare foot upon the ground’, because it is a sin, and injury* occurs to Spendérmad §, the archangel. 2. And they call that the sin of running adout uncovered.
1 Bz2g has ‘hedgehog.’ * Ants and mice (or rats) are considered noxious on account of the damage they do to certain crops and farmers’ stores. 5 See Sls. X, 12. ¢ Lp has only ‘ because injury.’ 5 See Chap. XXXII, 2 n. ; , X 2
p. 308
CuapPTrer XLV.
1. The forty-fifth subject is this, that it is con-. tinually necessary that people should keep in remembrance the accomplishment of repentance (tadbat).
2. Every time that a sin leaps from control it is necessary to act so that they go before the priests, high-priests, and spiritual chiefs, and accomplish repentance.
3. And! in accordance with the sin séou/d be the good work, just as though the good work were due to that occasion when they accomplish z#. 4. While mankind are living, it becomes every year a further benefit. 5. Sin is also, a like manner, going on to a head every year; and when they accomplish repentance, so that it may not increase further, it is just like a tree that becomes withered, and they extirpate its further growth.
4. While mankind are living, it becomes every year a further benefit. 5. Sin is also, a like manner, going on to a head every year; and when they accomplish repentance, so that it may not increase further, it is just like a tree that becomes withered, and they extirpate its further growth.
6. And that repentance is better which they accomplish before high-priests and sfzvztual chiefs, and when they accomplish the retribution that the highpriest orders every sin that exists departs from them.
7. The repentance ¢hat high-priests accomplish they likewise call repentance®. 8. If there be no highpriest it is necessary to go before some persons who are commissioned éy high-priests ; and if those, also, do not exist, it is necessary to go to a man who zsa friend of the soul, azd to accomplish the repentance.
1 Lp, Bzg have ‘ for.’
* Here and throughout the rest of the chapter Bzg has patit, ‘renunciation of sn,’ instead of taibat. The outward form of repentance consists of the recitation of the patit, in which all imaginable sins are mentioned and renounced.
CHAPTER XLV, I-XLVI, 2. 309
9. At the time when oze shall depart from the world it is incumbent on sons and daughters and relations, that they give repentance into the mouth of the afflicted one, and that they give the Ashemvohi! into Azs mouth. 10. For the high-priests have said that, when they have accomplished repentance because they have committed many sins, they do not arrive in hell, dv¢ they administer punishment to them at the head of the Kinvad bridge, and afterwards conduct ¢hem to their own place.
11. Repentance is that when they accomplish repentance of the sin which they have committed, and do not commit that sin a second “me; if they do commit z¢, that first sim then comes back?
Cuarter XLVI.
1. The forty-sixth subject is this, that, when people become fourteen years of age, it is necessary to tie on the sacred thread-girdle®, because the highpriests have said that it is likewise necessary to take into account those nine months that they have been
- in the womb of the mother.
2. For in our religion there is no duty better than wearing the sacred thread-girdle, and it is incumbent
1 See Chap. VII, 1 n.
2 That is, repentance is not a mere penance, but requires a change of will, a veritable renunciation of that sin for the future; otherwise it is useless.
* See Chap. X, which mentions fifteen years in accordance with Vend. XVIII, 115,120. But Sls. X, 13 recommends fourteen years and three months as more prudent, no doubt for the reason stated here in the text.
p. 310
on man and woman. 3. And, in former days, if any one should have become completely fifteen years of age, and should not have worn the sacred threadgirdle, they would have done for him by stoning, as bread and water are forbidden (‘har4m) for him.
CuarTteR XLVII.
p. 310
on man and woman. 3. And, in former days, if any one should have become completely fifteen years of age, and should not have worn the sacred threadgirdle, they would have done for him by stoning, as bread and water are forbidden (‘har4m) for him.
CuarTteR XLVII.
1. The forty-seventh subject is this, that, when a child of seven years shall die, an order is necessary that it is requisite to perform a ceremony (yast) for Srésh! on account of it, avd to consecrate the sacred cake of the fourth night?.
2. For it says in revelation that the-souls of children go with the souls of ¢hey fathers and mothers ; if the father is 7¢ for heaven the child goes to heaven with him, if he be /¢ for hell it arrives in hell; if the mother be /¢ for heaven it reaches heaven with her, if she be /¢ for hell it reaches hell with her’, .
3. Therefore, every time that they accomplish the ceremony for Srésh, the soul of that child becomes separated from the souls of z¢s father and mother, and goes to heaven, and is imploring intercession (sifa’hat) for z¢s father and mother in the presence of the sacred beings in that other world.
1 See Mkh., II, 115 n.
* That is, most of the ceremonies requisite after the death of an adult, as detailed in Chap. LXXXVII, are also to be performed in this case, for the reason here given.
* Lp omits these twenty-three words,
CHAPTER XLVI, 3—XLIX, I. 31Tf
Cuaprer XLVIII4
1. The forty-eighth subject is this, that, when they boil a cooking-pot, it is necessary to make the water two parts of one-third cach, that one-third of the rot may be empty ; so that, if a¢ any time the pot shall boil, the water shall not go to the top, 2. For if they do not act so, and the® water, owing to not stopping, goes into the fire‘, it is a sin of a thousand and two hundred dirhams zz weight®; therefore it is necessary to keep watch that this sin does not arise.
CuaPTter XLIX®. 1. The forty-ninth subject is this, that, when one
1 There is some confusion in the MSS. as to the arrangement of a few of the following chapters. The order here adopted is that of Bzg, J1g, which is here in accordance with the metrical MSS., although Chaps. 48-56 are numbered 52-60 in the latter, owing to variations in the earlier part of the work. In La Chaps. 48-50 have been originally omitted, but part of 48, prefixed to a portion of 50, has been afterwards inserted in the margin, and Chap. 49 has been similarly added after the last chapter in the book. In Lp the chapters are arranged as follows :—48, 51-53, 49, 54, 56, while go, 55 are omitted.
* Lp, Bzg, J15 add ‘and the water not go into the fire.’ La, Lp add ‘aé least one-third should be water [¢# such a manner that it becomes wet from ear to ear. It is necessary to keep the mouth continually closed, so that the water shai/ not go into the mouth],’ but the passage in brackets is clearly a portion of Chap. L, 2, 3; it was originally written also in J1g, but has been struck out of that MS.
It is necessary to keep the mouth continually closed, so that the water shai/ not go into the mouth],’ but the passage in brackets is clearly a portion of Chap. L, 2, 3; it was originally written also in J1g, but has been struck out of that MS.
5 La has ‘if a drop of.’
* La has ‘mouth;’ the passage in that MS. being evidently the end of Chap. L, 3.
5 La has ‘of three hundred stirs,’ as in Chap. L, 3, and omits the rest of the text. The two amounts are identical, and are equivalent to a TanAvar or Tandpfhar sin (see Sls. I, 2).
® Inserted in La after the last chapter in the book, and numbered C. In Lp it is numbered LII.
p. 312
gathers up a fire, it is requisite to leave z¢ for a time, so that the ash-bed (bam) of the fire may become cold; afterwards, one zs to take z¢ up and carry 7¢ to the precinct of fire. 2. It is not proper that they carry the ash-bed (zamtn) of a hot fire to the precinct of fire; so far is notorious. ,
CuaptTer L}
1, The fiftieth subject is this, that, every day at dawn, when they rise up from sleep, it is not proper to wash the hands first with water.
2. The ceremonial ablution is to wash the hands, face, nose, eyes, and feet thoroughly, either with fruit (mtvah)? or some grass upon which no water has come; afterwards, to make ¢hem dry, and to wash ¢hem three times with water zz such a manner that it becomes wet from the face as far as the ear’.
3. It is necessary to keep the mouth closed, so that the water sia// not go into the mouth ; for if a drop, owing to not stopping, goes into the mouth, it is a sin of three hundred stirs*, 4. Afterwards, one zs to wash the hands three times with water, as far as the upper arms; first the right hand, avd afterwards the left hand; and, zz like manner, 4e zs to wash the right foot and left foot.
? Omitted in La, Lp, though the former contains a portion of this chapter annexed to part of Chap. XLVIII, and most of its contents are repeated, in other words, in Chap, LXXIV.
* Perhaps mivah may be taken as an adjective from my, ‘ hair ;’ in which case we should have ‘ with some¢hing either hairy or grassy.’ According to the long-metre Sad Dar, the liquid to be used for this first wetting is either goat’s or bull’s urine.
_ * La has ‘from ear to ear’ (see Chap. XLVIII, 1 n).
* A Tan4var or Tanptihar sin (see Sls. I, 2).
CHAPTER XLIX, 2-LI, 6. 313
5. Then they recite the Kem-n4-mazd4’, for, every time that they wish to recite anything as an znward prayer, it is necessary that the hands be washed with ceremonial ablution?, and, if they are not, the Avesta is not accepted, and the fiend of corruption (nasus) does not rush away, and it becomes a TanAvar sin.
Cuatter LI.
Cuatter LI.
1. The fifty-first subject is this, that it is incumbent on every one to send a child to school, and to teach z¢something. 2. Because every duty and good work that a child performs is just as though the father and mother had performed z¢ with their own hands. 3. Therefore it is necessary to make an effort, so that they may teach them something good, and make them aware of good works and sin; for they are doing that on. account of their own souls, so that those children may be courageous in doing good works,
4°. If they are not taught, they then perform less. duty and good works, avd less reaches the souls of the father and mother. 5. And it also happens that if they do not deliver children to school, and do not teach ¢hem anything, and they become bold in committing sin, that sin* becomes fixed on the necks of the father and mother.
6. Therefore they have decided rightly who teach
1 See Chap. XXXV, 2 n, which chapter, as well as Chap. LXXIV, treats of nearly the same subject.
2 As described in §§ 2-4. 8 Lp, Bag insert ‘ because.’
* Bzg has ‘ that commission of sin.’
® Bzg has ‘rightly for the children, a/ the time when they.’
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them something, especially what is proper and improper according to revelation; because the chief principle is this, whether, through the duty of this world, a good or bad result is coming hereafter.
| CuapTer LII.
1. The fifty-second subject is this, that it is incumbent on every one that, every year when the month Fravardin comes on, #e zs to provide a sacred cake on the day Khurd4d!, and whatever they are able to bring to hand, @ “ttle of everything, they are to place by that sacred cake, and to consecrate z¢ with the dedicatory formula Ayaraniméa?, so that
1 That is, on the sixth day of the first month of the Parsi year, a day which is called Khurdad-s4l and kept sacred, because it is said to be the anniversary of many remarkable events, of which the following are mentioned in a Pahlavi tract that is also translated in the Persian Rivayats (Bzg, fol. 401) :—-On that day worldly life was created, Gayémard came into the world and slew Arezir, Mashya and Mashyét grew up from the ground, Héshang appeared, Takhmérup made Aharman his steed, Yim made the world free from death and decay, brought on a truce (? padmanak) with hell, and established depositories for the dead and new year’s day, Frédin divided the world between his three sons, Manfséihar slew two of them, and rescued the world from Frasyék, Sam the Narfmanian slew the demon Gandarépak (?), Kaf-Khfsréi slew Frasyak and went to heaven, leaving the sovereignty to Lérasp, Zaratist came to converse with Afharmaed and received the religion from him, Kai- Vistésp accepted the religion, eighteen things come in eighteen years to Khisré son of Atharmazd, Vahram the Vargavand comes from the Hindis, Péshyétana, son of Vistasp, comes from Kangdesg, Hushédar comes to converse with Aftharmazd, Sam slays Az-? Dahak and rules till Kai-Khisréi reappears to reign for fifty-seven years, with Sésh4ns as supreme high-priest, after which Kai-Vistasp resumes the sovereignty, and Zaratist the priestship, and the tesurrection takes place on the same day of the year.
® Corrected from airyandméa in all MSS. See Af. I, 1 as far as saredhanaméa, then gath4by6d, &c. (Af. II, 1).
CHAPTER LII, I—LII, 4. 315
the affairs of that year may be better through that day’s provision and the entry and coming in of guests.
2. For it is declared in revelation’, that, every year, when the day Khurdad of the month Fravardin comes on, they allot a daily provision for mankind, and whatever ove wishes to pass to the lot of mankind in that year they write down that day. 3. Therefore, when they shall consecrate this sacred cake, the archangel Khurdad? is making intercession for that person.
Cuapter LIII.
1. The fifty-third subject is this, that, when, in former? times, any one wished to go on a journey (safar) that might have been at least* twelve leagues (parasang), they would have consecrated a sacred cake, so that no affliction might happen in that journey, and affairs might be according to ¢her wish, and employments (sug/l)® cheerful. 2. And it is s¢22? incumbent on every one that, when they wish to go on a journey, ¢hey are to consecrate this sacred cake.
3. And, while the person is on the journey, he should order the consecration of this sacred cake, in his house, every Bahiram day, so that that person may arrive in safety (salamat) at 4s house. 4.
1 B2g has ‘in the good religion.’
* See Horvadad (Mkh. II, 34).
5 La, Lp omit ‘former.’ * Bag has ‘less than.’ 5 Lp, Bzg insert ‘might become.’
* The twentieth day of the Parsi month,
‘316 SAD DAR.
4.
1 B2g has ‘in the good religion.’
* See Horvadad (Mkh. II, 34).
5 La, Lp omit ‘former.’ * Bag has ‘less than.’ 5 Lp, Bzg insert ‘might become.’
* The twentieth day of the Parsi month,
‘316 SAD DAR.
The dedicatoryformula is this—A mahé hutAstahé? —and is known to the priest himself,
Cuapter LIV.
1. The fifty-fourth subject is this, that if any one has a serving wife?, and if the acquisition of a male child results? from her, it is suitable for adoption dy that person‘, and the bridge’ is not severed /or that person. 2. But if it be a female chzdd it is necessary that the man should not be negligent (gAfil) in appointing an adopted son for his own sake. 3. He should himself appoint a son of some relation, who zs a friend of the soul, so that the bridge may not be severed for his soul.
CuapTer LV,
1. The fifty-fifth subject is this, that when a Navazid" ceremony is performed, and it. happens that it is not possible to consecrate a sacred cake, it is necessary that one should eat bread with the Hérmazd zxward prayer; and, afterwards, he should
1 The dedication to the angel Bahiram, which begins with these words (see Sir. I, 20).
? A childless widow who has married again, and half of whose children, by her second husband, belong to her first one, to whom she also belongs in the other world (see Bd. XXXII, 6 n).
8 B2g has ‘if a male child be born.’
‘ The child being considered to belong to its mothet’s first husband, can be only an adopted son of her second husband.
* The Kinvad bridge, which is the passage to heaven.
° Lp omits this chapter. 7 See Chap. V, 1 n.
CHAPTER LIV, I-LVI, 5. 317
complete the prayer just as when they complete z¢ as regards the sacred cake, so that the sin may be less.
CuHaptTer LVI.
1. The fifty-sixth subject is this, that, when any one wishes to make an evacuation of water, it is necessary that he shou/d not make the evacuation of water while standing on his feet. 2. Because, in the commentary of the Vendid4d@’, it is said, concerning that, chaz z¢ 7s a serious sin.
3. When they squat for evacuating water it is necessary that z¢ extend only* from the heel as far as the end of the toes; for, if it be more, every drop is a Tandvar sin. 4. And, when they wish to squat for the evacuation of water, ¢hey are to utter one Yath4-ahf-vairyé°; and, when the action is over, they are to recite the Ashem-voht‘ three times, the Humataniim® twice, the Hukhshathrétemai® three times, the Yathd-ahfi-vairyé6 four “mes, and the Ahunem-vairim? tothe end. 5. Because, every time that they act like this, they are pleasant in the eyes and hearts of mankind, and their words are more approved 2 the vicinity of kings.
1 Pahl. Vend. XVIII, 98.
2 Lp, Bag have ‘that they do not make the evacuation of water more ‘han.’
5 See Mkh. XXVII, yon.
* See Chap. VII, 1n. The recitation of this and the four following formulas is commanded in Vend. XVIII, 97.
5 Yas. XXXV, 4-6. ® Yas, XXXV, 13-15.
7 Yas. XIV, end.
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Vend. XVIII, 98.
2 Lp, Bag have ‘that they do not make the evacuation of water more ‘han.’
5 See Mkh. XXVII, yon.
* See Chap. VII, 1n. The recitation of this and the four following formulas is commanded in Vend. XVIII, 97.
5 Yas. XXXV, 4-6. ® Yas, XXXV, 13-15.
7 Yas. XIV, end.
p. 318
Cuapter LVII.
1. The fifty-seventh subject is this, that it is not proper to kill a hedgehog; and, everywhere that they see z¢, it is necessary to take z¢ up and carry z¢ into the wilderness (sa‘hr4), so that it may go into a hole, which is ever considered a great good work.
2. Because, when a hedgehog is in ¢hezy nest!, some ants will die; it will a/so catch and eat thousands of snakes and? other harmful creatures, and it eats all noxious creatures. 3. Therefore, owing to the whole of this, these words are expedient.
Cuapter LVIII.
1. The fifty-eighth subject is this, that it is ever necessary that those of the good religion shou/d make an effort that they may celebrate a@ ceremony for ther living souls. 2. For the soul, for which they have celebrated a ceremony’, just as much good work as it then becomes each year, it is twice as much good work the second year. 3. So that, zz this manner, the merit of the ceremony for the living soul is increasing just so much every year, while the man is living. 4. And, after that, this also occurs, that, if at the time when that person becomes an immortal soul ¢here be no one at hand—Srish* being the angel when ¢he ceremony for the living soul is celebrated—Srésh, the righteous, receives the soul by
1 Lp, B29 have ‘ goes into an ant’s nest.’
? Bzg omits these four words,
* Bzg has ‘for every time that they have celebrated @ ceremony Jor the living soul.’
* See Mkh. II, 119 n.
CHAPTER LVII, I-LVIII, 9. 319
himself, and is keeping watch over z¢ during the three days!, and does not forsake z¢, so that no danger oy harm happens to it. 5. And the fourth night he is a helper, with the angel Rashn’, at the Kinvad bridge, while they make up its account and reckoning, and it goes ¢o its own place.
p. 319
himself, and is keeping watch over z¢ during the three days!, and does not forsake z¢, so that no danger oy harm happens to it. 5. And the fourth night he is a helper, with the angel Rashn’, at the Kinvad bridge, while they make up its account and reckoning, and it goes ¢o its own place.
6. And this ceremony for the living soul is appointed for the reason that, just in the manner ¢ha¢, when an infant becomes separated from the mother, a midwife (qabilat) is necessary for it, so that they may keep watch over it, avd just in the manner that she takes up the infant? from the ground—and, a¢ the time when it is born, it is ever necessary that there be a woman present (‘hAjirat), or they may perform work for the infant at a time f¢ for the demon—zz this same manner, when the soul is becoming separated from the body it is like an infant (¢ifl), and does not know any way to its place. 7. When they celebrate a ceremony for the living soul, and have propitiated. the righteous Srésh, the righteous Srésh becomes like the midwife, so that he receives that soul by himself, and keeps watch ¢ha¢ z¢ zs out of the hands of Aharman and the demons. 8. When they do not celebrate a ceremony for the soul when living, dud, after that‘, the priests perform z¢ before Srésh, it is like that which occurs when a woman brings forth a child®, and after that they set Zev before the midwife. 9. And it happens that while some one is coming in, who takes up that child and wraps 2¢ up, it has perished.
1 While it is supposed to stay near the body.
3 Bag adds ‘and the angel Mihir.’ See Mkh. II, 118, 119. * Lp, Bzg have merely ‘and she takes ¢/ up.’
“ Lp adds ‘it is necessary that.’
> Lp adds ‘they make no enquiry (/alab) about it before her.’
p. 320
10. Therefore, as she does the needful which they should do earlier by the hand of some one, 2% this same manner it makes z¢ incumbent on every one to celebrate @ ceremony for his own living soul, so that it may be free (!man) from these misfortunes, 11. And’ that, if his decease occurs 7” any place where there may be no one who wié/ celebrate a ceremony for his soul, since a ceremony for the living soul is celebrated, ¢here are no arrears for him, and he is free. 12. And, in many things, it is that ceremony for the living soul which is expedient, especially in these times when the priests have remained few 7# number ; ad, when it is celebrated by one’s own hands, it is a great duty.
Cuarter LIX.
1. The fifty-ninth subject is this, that, in the good and pure religion of the Mazda-worshippers, they have not commanded the women to perform the Nydyises?. 2. And® their Nydyises are these, that three times every day, a¢ dawn, mid-day‘ prayer, and evening prayer, they stand back in the presence of their own husbands, and fold their arms and speak thus: ‘ What are thy thoughts, so that I may think them; what is necessary for thee, so that I may speak it; and what is necessary for thee, so that I may do it ?’
3. For, any command, and whatever the husband
1 Bzg adds ‘this also happens.’
® Periodical salutations of the sun and moon (see Chap. VI, 2), fire and water.
orders, it is requisite to go about that day. 4. And, certainly, without the leave (riz4) of the husband she 7s to do no work, so that the Lord may be pleased with that wife. 5. For the satisfaction of the sacred being is in a reverence (yast) for! the satisfaction of the husband; so that every time that they perform work éy command of the husband they call them righteous in the religion; and if not, what do they call them ?
Cuapter LX.
1. The sixtieth subject is this, that we are keeping the good azd pure religion of the Mazda-worshippers with us?, so that escape from hell may be possible for our souls*, 2, And we are completely united in hope, and through investigation (ta‘hqtq) we fully understand that, when we are steadfast in the good religion, we arrive in heaven. 3. And we know that arrival in heaven occurs through virtuous actions, and through them we are saved; so that we think of good‘, speak of good, and do good.
4. And no doing of good is better than that which offers itself when a difficult duty comes before one of the good religion as his soul wishes to depart. 5. Since it comes to thee, do thou give help éo that which has escaped 47s hand, so that he may come out of that hindrance; and do thou not forsake him
1 Lp has merely ‘is in,’ and B2g has ‘is connected with.’
2 Lp has ‘through hope.’
* Bzo, J15 have ‘that in the good aad pure religion of the Mazdaworshippers it is declared that we are maintaining a hope that the soul may obtain escape from hell.’
‘ La puts the thinking of good last of the three...
[24] Yp. 322 so that he relinquishes the religion. 6. For after that, while he is in the religion, azd while his children, after him, are in the religion’, every duty and good work that he does—and 47s children—is just like those which are done by ¢/zze own hand.
7. And z¢ zs just like that with regard to poll-tax, it is also indispensable to give z¢ in semblance of help, so that they may give that person Azs release (‘Aal43), and he may stay in his own place, and the advantage of a good work (rHav4b) may come to that other person.
CuapTer LXI.
1. The sixty-first subject is this, that it is requisite to abstain strictly from speaking falsehood ; so that, every time that mankind indulge in the speaking of falsehood with fondness?, it is not proper to do so; and falsehood is the chief * of all sins.
2. Zaratust enquired of Hérmazd thus: ‘Whoisa liar like?’ 3. Hérmazd, the good and propitious, said: ‘A liar is a co-operator with Aharman.’
2. Zaratust enquired of Hérmazd thus: ‘Whoisa liar like?’ 3. Hérmazd, the good and propitious, said: ‘A liar is a co-operator with Aharman.’
4. In revelation it says that ¢here is no hereafter (4‘kirat) for the speakers of falsehood, and in the midst of mankind they are contemptible (‘haqir).
5. If such a man be powerful (mu‘htasim), and there be no avoiding (‘hapuar) him in the vicinity
* Bzg omits these ten words.
% Lp omits these fourteen words.
5 Bzg omits these twenty words.
“ This seems to have been the meaning intended, judging from §§ 2-6; otherwise it might be translated ‘end’ or ‘ result,’ especially as the writer has characterised other sins as ‘the chief’ (see Chaps. IX, 2, XXV, 8).
CHAPTER LX, 6-LXII, 5. 323
of mankind, they do not have any respect for him, and he is clearly (farg4m) an evil liar. 6. Although he possesses much wealth, it will all depart from his hands, and, finally (’>hagqibat), begging of mankind occurs to him, and his progeny also becomes scanty’.
CuHarter LXII.
1. The sixty-second subject is this, that it is necessary to take early to the speaking of truth and doing of justice, and to maintain oneself therein, for nothing whatever is better among mankind than truth.
2. Owing to truth Hérmazd created this world and that other world, and truth has remained on the spot, and on account of truth it becomes pure.
3. And the accursed Aharman, Jdemg devoid of anything good, does not issue from that which is owing to truth. 4. It is requisite to occasion the resurrection owing to truth; and, as fo every place where truth is not taken up, the glory in that place Aas found a way oud, and as ¢o every household where much of ¢his resides, it is on account of truth, and Aharman does not find a way into that place.
5. It is said in revelation that one truthful man is better than a whole world (*hAlam) speaking falsehood; and GAévah of Ispahan?—when he kept zs stand upon the truth, and was speaking words with truth until ¢Ze t2me when Dah&k’, who possessed the
1 Lp omits these six words.
2 Bag adds ‘he was a blacksmith.’ His revolt against Dahak is detailed in the Shahn4mah.
§ See Mkh. VIII, 29 n.
¥2p. 324 whole realm, azd the whole of the demons and mankind have been afraid of him, through the truth of the words spoken—was bold with them in every speech, and became victorious (mu¢haffar) over them, by reason of the true words that he was speaking.
6. The accursed Aharman, when he perceived the spirit of truth, had fallen senseless three thousand years’. 7. From fear of truth he never managed to hold up Azs head, and from fear of truth he did not manage to come into this world?.
8. And everything that thou settest ¢Ay gaze (na¢har) upon therein, that has remained on the spot when thou seekest again an examination of it, has remained through truth. 9. And the interpretation of the Ashem-voh@? is in truth, aad, for that reason, they recite the Ashem-vohii frequently.
CuapTer LXIII.
9. And the interpretation of the Ashem-voh@? is in truth, aad, for that reason, they recite the Ashem-vohii frequently.
CuapTer LXIII.
1. The sixty-third subject is this, that it is necessary to practise strict abstinence from adultery on this account, that ¢hrough every one who beguiles the wife of another, and commits iniquity with her, that woman becomes, in a moment, unlawful as regards her husband. 2. And, after that, every time her husband comes round about her, it is just as though she had gone near to a strange man. 3. The righteous bestowal* of herself on her own husband, in this
? See Bd. I, 22. The spirit of truth was his opposite, the speztd -‘mainyus or ‘bountiful spirit’ of Hérmazd.
2 See Bd. III, 1-5. ® See Chap. VI, 1 n.
‘ Lp inserts ‘he shall wish.’
CHAPTER LXII, 6-LXIII, 10. 325
situation, is always worse ¢han his going with women of a different religion, on this account, that, if that wife becomes pregnant, it is just as though one of the good religion had fallen away into a different religion, and? thereby that man becomes worthy of death.
4. And it also happens, when that wife becomes pregnant, that she may effect the slaughter of the infant, from fear of a bad reputation. 5. Then, for that person whose child it is, it is just as though he had effected the slaughter of the child with his own hand; therefore, he is worthy of death. 6. If the infant be born, and it remains? in the religion, every sin that that child of his commits is, for that person, just as though it were committed by his own hand.
7. And if a woman of those of the good religion commits adultery, she becomes in a condition unlawful as regards er husband ; and if an infant be born it is illegitimate. 8. And the sin owing to this. will depart a¢ the time when that person goes near to her husband azd shall say: ‘What is ¢heve in me befitting thy wife? 9. A calamity (4k) as occurred, and a crime (‘La¢&) has come into my body; thou knowest if thou w/t exercise forgiveness (hafti), and if not, when z¢ zs not for me, do thou kill me; my blood is lawful (‘hal4l) unto thee.’ ro. If he shall kill her, her sin will depart owing to this;
1 Bag has ‘it never becomes a righteous bestowal of herself on her husband, and if, in this situation, he is also.’
2 Bz2g omits ‘and.’
5 Lp, Bzg have ‘it does not remain,’ but the text seems to be assuming that the illicit origin of the child is unsuspected, in which case it would undoubtedly remain in the religion, as it would probably do in any case.
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otherwise, this sin will not depart from her in any manner (navai)},
11. And one calls this sin a sin affecting antagonists*, and, so long as the antagonist does not become satisfied, the sin flows on*, and they keep his soul back at the head of the Xinvad bridge, till the time that its antagonist shall arrive and himself accomplishes 42s antagonism, and they give him back a reply‘.
CuarTer LXIV.
CuarTer LXIV.
1. The sixty-fourth subject is this, that it is necessary to practise great abstinence from committing theft® and seizing anything from mankind by force.
2. For it is declared in revelation that, as ¢o every one who steals one dirham® away from another, when they really know zz, it is necessary to take two dirhams away from him; one dirham Jdezng that which was carried off, and one dirham as the fine of him who committed the theft. 3. Itis also requisite to cut of one ear, and it is necessary to strike ten blows with a stick, and to detain 42m one period in prison.
1 Bzg omits these eleven words.
* Or accusers (see Chap. XLII, 1, 2).
5 Bzg has ‘it flows on,’ if we read bi-rézad; but the Gugarati translator seems to take gunah-barézad (Av. berezant) as a technical epithet for the soul, as though he would say ‘they keep back the soul of him whose sin is rampant.’
‘ That is, the investigating angels announce their decision as to the proper fate of the soul they have detained.
5 Bzg, J15 have ‘violence.’
' § Asilver coin of 63 grains in weight, or about 52 annas (see Dd. LII, 1 n); say, seven-pence. .
CHAPTER LXIII, TI—LXIV, I0. 327
4. And if he shall steal another! dirham, in the same manner ove is to take away two dirhams ?, to cut of the other ear, to strike twenty dlows with a stick, and to detain 42m two periods? in prison. 5. And if he shall steal three dirhams and two dangs‘, it is requisite to cut of Acs right hand. 6. If he shall steal five hundred dirhams‘, it is requisite to hang Aim.
7. On the spot the punishment is this, and among the spirits it brings punishment on the soul itself.
8. And, if the other person does not know 7¢, they take away twice as much good work, among the Spirits, from that ¢%zef, and give z¢ to the soul of this person. 9. If the thief possesses no good works, they give the compensation from the constantlybeneficial treasury®, and exhibit the punishment oz the soul of that ¢hzef.
10. As ¢o that person who has seized anything
1 Lp has ‘two.’ 2 Lp has ‘to take four.’
5 The Gugarati translator takes ‘one period’ as ‘one ghadt (24 minutes),’ but ‘two periods’ as ‘23 ghadf (one hour).’ The word s4’ hat, ‘period,’ means also ‘an hour,’ but so short a term of imprisonment seems improbable.
* That is, 3} dirhams, nearly 1} rdpf, or, say, two shillings.
5 That is, 175 ripts, or, say, £14 12s.
* That is, 3} dirhams, nearly 1} rdpf, or, say, two shillings.
5 That is, 175 ripts, or, say, £14 12s.
* Where all supererogatory good works are supposed to be kept in store by the angels, for the purpose of granting them to souls who deserve them, but have been unable to acquire a sufficiency. It is said to be situated in the ‘endless light’ of heaven, and is the misvané g&tus Avadhaté, ‘ever-benefiting place, the self-sustained,’ of Vend. XIX, 122. Perhaps gang, ‘treasury,’ may have been originally gung, ‘space,’ which would better suit the idea of a ‘self-sustained place’ (see Dd. XXVI, 3, XXXI, 24, XXXVII, 22, 24, XXXVIII, 3). The term ‘treasurer,’ applied to the female personifications of conscience who meet the soul with the stores of its good works and sins (see Sg. IV, 92-96), seems to have no connection with this treasury of other people’s good works.
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from another by force, among the spirits they seize back four ¢4zngs! as compensation for every single one. 11. And if, om the spot where people capture him, he makes z¢ convenient to return four ¢hzngs in compensation for one, when they have fully understood, as they capture that person who is committing highway-robbery, ¢at he makes 7¢ convenient?, they may kill him at once.
Cuapter LXV,
1, The sixty-fifth subject is this, that every one is to practise thanksgiving continually, and it is requisite that he maintains z¢ through good and bad; and he zs to keep in view® the benefits of Hérmazd. 2. Because the creatort Hérmazd demands two things from mankind, the one is that ove should not commit sin, and the other is that one should practise thanksgiving. 3. And how much soever more grateful mankind become, through virtue azd worthiness as regards him, they® grant more abundant daily provision for the grateful than that which is for other persons. 4. And as to every one who is not grateful to him, the bread that he eats becomes unlawful, and it is not proper for any one to do good za connection with him.
1 Twice as much as in cases of theft without violence (see § 2).
? So that they may not interfere with such benefit for his soul as he may obtain by atonement. These old priestly laws having much more consideration for the soul than for the body.
$ La has ‘to portray.’
* Lp omits these fourteen words. 5 The angels.
CHAPTER LXIV, II-LXV, I2. 329
5. And it is declared in revelation that when an unthankful person dies, wherever they deposit his corpse, the archangel Spendarmad? is trembling like a sheep that sees a wolf. 6. And as ¢o a bird that eats that corpse, on whatever tree it rests and settles, it makes that tree wither away, and the person who sits down in the shadow of the tree becomes ill.
is trembling like a sheep that sees a wolf. 6. And as ¢o a bird that eats that corpse, on whatever tree it rests and settles, it makes that tree wither away, and the person who sits down in the shadow of the tree becomes ill.
7. There are different things that it is necessary for those of the good religion to make predominant over themselves, 8. One is to exercise liberality 27 connection with the worthy; the second is to do justice ; the third is to be friendly unto every one; and the fourth is to be sincere and true’, and to keep falsehood far from themselves. 9. And these four habits (‘Zaglat) are the principles (a1) of the religion of Zaratust, and it is necessary, when thou listenest to them thyself, ‘hat thou dost not listen to any one else>, 10. Because the creator Hérmazd says, ‘O Zaratust! if thou wilt that thou become pure and saved, and that thou arrive at the place of the pure, do thou accomplish these two duties :—11. One is this, that thou prefer the friendship of the spiritual existence to that of the worldly one, and consider the things of the world as contemptible and those of the spirit precious ; on this account the glory of the world is sought‘ with scorn, and do not thou let the spirit escape. 12. The second is this, that thou speak truly with every one and act justly with me,
1 See Chap. XXXIII, 2n. Lp, Bzg omit ‘ archangel.’
* Lp omits these nine words.
® Lp has ‘ that what thou listenest /o thyself, thou listenest /o as regards any one ¢/se.’ Bzg has ‘that what thou dost not approve Jor thyself, thou dost not do to any one else’ (see § 12).
‘ Brg has ‘on this account the world is sought again,’
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that is, whatever thou dost not approve for thyself do not approve! for any one e/se; when thou hast acted in this manner thou art righteous.’
CuarTrer LXVI.
1. The sixty-sixth subject is this, that it is incumbent on all women? to order the days (ayyA4m) of the Dv4zdah-hémast?, because the whole of any sin that may have arisen during menstruation, and at other times, becomes cleared away thereby.
2. And in the commentary of the Vendidad it says that every one becomes sanctified in the days of the Dv4zdah-hémAst, and all sins become cleared away from her, like that which occurs at harvest time, when a great wind comes on and carries it off; just like this the sin departs from her, and the person becomes clean and pure.
3. And, for women‘, there is no duty more indispensable than this; for it is declared in revelation that, when they celebrate a DvA4zdah-hémast, it is a good work of a hundred thousand Tan4vars’, and if
1 Bzg has ‘ perform.’
* B2g has ‘on the wives of every one,’ and J15 has ‘on every one.’
3. And, for women‘, there is no duty more indispensable than this; for it is declared in revelation that, when they celebrate a DvA4zdah-hémast, it is a good work of a hundred thousand Tan4vars’, and if
1 Bzg has ‘ perform.’
* B2g has ‘on the wives of every one,’ and J15 has ‘on every one.’
5 In the Gugarati version (p. 310) of the long-metre Sad Dar Dastir JamAspji states, in a foot-note, that the Dvazdah-hémAst consists of a Yazisn ceremony every day for 144 days, in honour of twelve angels, so that each angel is reverenced for twelve successive days. He stated formerly (see Byt. II, 59 n) that this celebration was a Hémést, and that a Dvazdah-hém4st was a similar celebration for 264 days in honour of twenty-two angels for twelve days each. It appears, however, from Chap. XLI, 7, 20, that the number of ceremonies may vary with the wealth of the individual.
‘ Lp omits these thirteen words. 5 See Sls. XVI, 6.
CHAPTER LXVI, I-LXVII, 7. 33r
it be the days of the Dv4zdah-hémast it is a good work of a thousand thousand Tandvars, and when they celebrate z# by day it is a good work just like this.
CuarTer LXVII.
1. The sixty-seventh subject is this, that it is necessary for women to practise great abstinence from committing adultery. 2. For it is declared in revelation, as ¢o every woman who fas lain with a strange man, thus: ‘ What is it necessary to call her, and why is the explanation’ that she is of one nature with all wizards and sinners ?’
3. And in the commentary of the Vendiddd? it says ‘“ every woman who consorts with two strange men is the first down upon me, who am Hérmazd.
4. For if she takes a look into a river of water it will make z¢ diminish, if she takes a look® at a tree or shrub the fruit of the trees becomes scanty, and if she speaks a word with a righteous man it will make the glory‘ of the man diminish.” 5. Zaratust enquired of Hérmazd, “ What occurs on® her account?” 6. The creator Hérmazd spoke thus: “It is necessary to kill her sooner than a biting serpent and similar creatures and wild beasts, because she is more harmful to my creatures.”’
7. Therefore, since she is like this, it is necessary for women to keep themselves wzth great effort, so that they may not become unlawful unto their own
1 Bag has ‘and it is by reason of that fault.’ 2 What follows is a free paraphrase of Vend. XVIII, 123-132. 8 Lp omits these four words. 4 Lp, Bzg add ‘and purity.’ 5 Lp, Bzg have ‘ what is necessary.’ a
p. 332
husbands. 8. For, every time that one of them gives herself four times to another person, she is, after that, unlawful as long as! she may be zm” the house of Her husband?, and new sin is increasing 2” connection with her soul’.
CuapTer LXVIII.
husbands. 8. For, every time that one of them gives herself four times to another person, she is, after that, unlawful as long as! she may be zm” the house of Her husband?, and new sin is increasing 2” connection with her soul’.
CuapTer LXVIII.
1. The sixty-eighth subject is this, that for a menstruous woman who casts an eye upon a fire it is a sin of twelve dirhams zz weight*; and if she goes within three steps of the fire it is a sin of a thousand and two hundred dirhams® zz weight for her; and when she puts her hand 40 the fire it is a sin of fifteen Tanavars for her.
2. In like manner, if she takes a look a¢ running water it is a sin of twelve dirhams zz weight for her®; if she goes wzthzn fifteen steps of running water it is a sin of fifteen dirhams zz weight for her; and when she sits down in running water it is a sin of fifteen Tanavars for her. 3. And when she walks in the rain, through every drop that drops upon her limbs there arises a sin of one Tan4var for her.
4. Jf she comes to a Khirshéd NyAyis’, to observe zt, it is not proper for her to speak a word with a
1 Bzg has ‘ unlawful when.’
2 This seems to be the author’s interpretation of the following commentary (Pahl. Vend. XVIII, 124@) :—‘ And it is no matter to her ; for, when cohabitation is three times conceded by her, she zs worthy of death. Gégésasp said that this is an adulteress who is kept within bounds.’
5 Bzg has ‘increasing as to water and fire.’
4 About 756 grains, possibly four Farm4n sins (see Sls. XI, 2).
righteous man!. 5. It is not proper for her to put a bare foot on the ground. 6. It is not proper for her to eat any food with a dave hand; it isnot proper for her to eat bread when satisfied’. 7. It is not proper for two menstruous women to eat together ; it is not proper for them to sleep so°.
8. And so long as three days 4ave not elapsed it is not proper to wash the hands‘, and three days after that, if she Zas perceived herself clean, it is requisite to remain another day, and so until the lapse of nine days, when, if she has perceived herself clean, it is not necessary to remain to the end of® another zuterval of time. 9. If menstruation occurs for twenty-nine days, it is necessary*® to consider that she is menstruous a second time, and during three other days it is not proper to wash again, and it is necessary to exercise care, just like that which? I first wrote about.
10. If she be doubtful whether menstruation is come to her, it is requisite for her to strip off her dress, and then to take notice if she has become menstruous, or zf the dress that is stripped off be clean. 11. If she has an infant ¢o feed with her milk,
1 § 4 in B2g is as follows:—‘It is not proper for her to take a look at the sun, or at a righteous man.’
11. If she has an infant ¢o feed with her milk,
1 § 4 in B2g is as follows:—‘It is not proper for her to take a look at the sun, or at a righteous man.’
2 La, B2g have sér, but Lp has sfr, ‘milk,’ which is also the reading taken by the Gugarati translator who must have understood the clause as follows:—‘It is not proper for her so to eat bread and milk.’
5 Bzg adds ‘and it is not desirable for the'r limbs to touch each other.’
* Bzg has ‘head.’
5 B2g has ‘it is requisite to remain for.’
* La omits these ten words, as well as ‘a second time’ further on.
7 Bag has merely ‘ the care which.’
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one puts away the dress from the infant, and gives 2¢ zo the mother till it Zas fed oz the milk, and then it is proper to give z¢ to other persons. 12. It is pure, but when the mother washes Aer head she also washes’ the head of the infant.
13. And it is necessary for a menstruous woman that she shou/d not pass by the end of? anything ceremonially washed, for, if it be a thousand cubits (gaz) 2m length, she makes the whole of z¢ polluted, and it becomes unclean. 14. With any one who holds a sacred-twig stand® she should not speak a word ; and if a priest holds the sacred twigs in hzs hand, azd a menstruous woman speaks some (ba’h3é) words‘ from afar, or he walks within three steps of a menstruous woman, she makes z¢® unclean.
CuapTer LXIX.
1. The sixty-ninth subject is this, that it is not proper that sunshine shou/d fall on a fire, for, every time that sunshine falls upon a fire’, it isa’ sin. 2. If thou expose a fire to the sun it is a sin of three
1 Lp, B2g have ‘it is also requisite to wash.’
3 B2g has ‘pass a look over.’
5 This consists of two metal tripods with crescent-shaped tops, to support the small faggot of sacred twigs or wires that are bound together by a girdle of narrow strips of a date-palm leaflet; the girdle being tied on the faggot in the same manner as that on the waist of a Parsi (see Sls. III, 32n). The sacred twigs must always be present at ceremonies, sometimes held in the hand of the officiating priest, and sometimes lying on their stand.
* Bzg has ‘ and if she speaks words with him.’
5 Bzg has ‘it becomes,’ * Bzg omits these eight words.
7 Bag has ‘much.’
CHAPTER LXVIII, 12—Lxx, 6. 335
stirs!; and, if thou set down anything on the top of the fire, it is necessary that it soudd not have any hole—so that the light (nar) and strength of the fire might become less—so far as thou knowest.
CuapTrer LXX.
1. The seventieth subject is this, that, as fo any persons, when they carry a corpse to the appointed place, it is necessary that two suits of clothes be put on, on account of this work. 2. It is requisite for those clothes to be on?, and it is necessary® to make a dog gaze at the corpse twice, once a# the time when ‘life becomes separated from it, and once a¢ the time when they wish to take z¢ up.
2. It is requisite for those clothes to be on?, and it is necessary® to make a dog gaze at the corpse twice, once a# the time when ‘life becomes separated from it, and once a¢ the time when they wish to take z¢ up.
3. Then it is necessary that both those persons be connected, and each of thems to tie a cord on one of his own hands, so that the hand may go away ‘ from that of the other one. 4. And,when they are moving, it is necessary for him to be prepared and not to speak a word with any one. 5. And if it be a pregnant woman ¢hey ave to take her up by four persons, because there are two corpses,
6. When, avoiding dead matter, ove comes again upon it, fe has, in the efid, to wash® with ceremonial ablution’, and that is requisite for the reason that he
1 The same as the twelve dirhams in Chap. LXVIII, 1, 2.
* Lp, Bzg have ‘to dress in those clothes.’
* Bzg omits ‘it is necessary.’
‘ That is, the cord must hang quite slack, though Bzg states that ‘the hand may not go apart.’
5 See Sls. X, 10.
® Bag has ‘ he has to wash Ais head and body.’
7 Lp, Bzg add ‘and water.’
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may not thereby be rapidly a cause of wickedness or death for any one’.
7. And if ove does not show a dog to the corpse, and they take z¢ up, how many soever ¢here be, the whole of them become polluted?. 8. In the commentary of the Vendid4d it is asserted, that every one who takes up a corpse that a dog 4as not seen is polluted and worthy of death®, and never becomes clean; his soul a/so would be wicked.
‘CuHarpTeR LXXI.,
1. The seventy-first subject is this, that, forasmuch as it is not desirable for any one to eat dead matter for the sake of medicine and remedy, /e¢ them beware (zinhar) when they eat z¢4.
2. For it asserts, in the commentary of the Vendidad@®, that it is requisite to demolish the habitation, house, and abode of any one who has® eaten dead matter, and to fetch his heart out of 4zs body, and it is necessary to scoop out his eyes. 3. And along with these torments, which they accomplish on him, his soul is in hell till the resurrection.
Cuapter LX XII.
1. The seventy-second subject is this, that when any one carries dead matter to water, o7 to fire, he is
1 Lp, Bzg omit ‘for any one.’
* Bzg has merely ‘and if, to make a dog gaze at the corpse, they take ¢# up, z/ 7s on how many soever ‘here be.’
5 Compare Sls. II, 65.
* Bzg has ‘ beware that they do not eat 7.’
5 Perhaps alluding to Pahl. Vend. VII, 59-64.
* Bzg has ‘to demolish his house and abode if any one has.’
CHAPTER LXX, 7~LXXIV, I. 337
worthy of death’. 2. And? it asserts in revelation, that axy year when the locust comes profusely®, it comes for the reason that dead matter is brought to water and fire. 3. And, zz like manner, the winter is colder, and the summer is hotter.