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.
Cuapter LX XIII.
1. The seventy-third subject is this, that, when a cow or a goat das eaten dead matter‘, in any place, nothing whatever of z¢s flesh, ov milk, or hair, should come into use for one year. 2. After that one year it is clean: and, if it be pregnant, its young one is likewise not clean for one year.
3. And if a domestic fowl Zas eaten dead matter, its flesh and eggs are, zz like manner, not clean for one year.
CuapTrer LX XIV.
1. The seventy-fourth subject is this, that a¢ dawn, when they rise up from sleep, it is first necessary to throw something® on the hands, that is the hand-
1 See Pahl. Vend. VII, 65-71. 8 Lp, B2g have ‘for.’
* La has s4l, and Bzg san for ‘year ;’ Lp has ‘that when the bés and locust come profusely.’ The bés may be either a poisonous plant (Wapellus Moysis), or ‘ distress.’
* See Pahl. Vend. VII, 189-192, Sls. II, 109.
5 According to the long-metre Sad Dar this ‘something’ (as in Chap. L) is Nirang, the ritualistic liquid or consecrated bull’s urine (see Chap. XXXVI, 7n). This chapter is, to some extent, a repetition of Chap. L.
[24] Zzp. 338 cleansing’, 2. Afterwards, ‘hey ave to wash the hands quite clean with water, 7 such manner that they are to wash the hands three times from the forearm (s4’hid) to the end of the hand; and the face is washed from behind the ears to below the chin and up to the crown of the head; and one washes the feet three times thoroughly, as far as the leg'(sq); then one recites the Kem-na-mazda *.
3. If it be a place where ¢here is no water, and the risk be that the cme for the Ny4yis* should pass by, it is requisite to cleanse‘ the hands three times wzth dust, and to perform the Ny4yis. 4. Afterwards, when ome arrives at water, ke zs to wash the hands and face a second time, and to accomplish the Ny4yis >
5. Before ¢he teme when one throws something on the hands it is not proper to wash the hands and face, and it is a Tan4var sin; it is also not possible to work at anything whatever wztk the hands and face not washed.
Cuarter LXXV.
1. The seventy-fifth subject is this, that, when they wish to provide a supply of water for any cultivated /and, it is first necessary that they make
} Lp adds ‘or some grass upon which no water has come, or fruit, is also to go into the nose and eyes, and make ¢hem clean’ (see Chap. L, 2).
3 See Chap. XXXV, 2 n.
- § The salutation of the sun (see Chap. VI, 2). ‘ Bzg inserts ‘ the face and.’ 5 Bag omits § 4.
CHAPTER LXXIV, 2—LXXVI, 4. 339
L, 2).
3 See Chap. XXXV, 2 n.
- § The salutation of the sun (see Chap. VI, 2). ‘ Bzg inserts ‘ the face and.’ 5 Bag omits § 4.
CHAPTER LXXIV, 2—LXXVI, 4. 339
an inspection through every course and channel! of the water, 4o ascertain whether there be dead matter therein, or not; and, after that, ‘hrough the water 7x like manner. 2. If they be in the middle of it, when the water is within their cultivated /and, and dead ‘matter comes in sight, if it be possible to ward 7¢ off one wards zt off, and if it be possible to divert the water one diverts z#, 3. And if the water arrives with dead matter unawares, it is no sin for them. 4. But if no inspection of the stream and cultivated land be made, and the water arrives with dead matter, those people are polluted, and it is necessary to perform the Bareshnim ceremony? as regards their heads.
CHAPTER LX XVI.
1. The seventy-sixth subject is this, when a woman brings forth, it is necessary that she should not wash her head for twenty-one days, nor put her hand again on anything, nor walk on a terrace-roof, nor put Aer foot on a threshold in 4er habitation.
2. And after the twenty-one days, if she sees herself 7m such a state that she is able to wash er head, she washes fer head. 3. And, after that, until the coming on of the fortieth day, it is requisite to abstain from the vicinity of a fire and anything that is wooden® or earthen; it is also requisite to abstain from everything of her cooking and potboiling*. 4. Afterwards, when it is forty days, she zs
1 B2g has ‘ when any one wishes to enter into participation of a cultivated field, it is first necessary to observe in every course.’ 3 See Chap. XXXVI, 1n. * La ‘has, Bzg £6bin; Lp has ‘hftris, ‘food.’ * Bzg omits these thirteen words. Z2p. 340 to wash her head, and it is proper for her to do every ind of work.
5. Till the lapse of a second! forty days it is not proper for her husband to make an approach to her, for it is a great sin, and it is possible that she may become pregnant a second time, as within a perzod of forty days women become very quickly pregnant?.
6. And if after the fvs¢ forty days she sees herself impure, unless she knows with accuracy that it has come from the infant, it is necessary to consider if she be menstruous.
CuarpTter LX XVII.
1. The seventy-seventh subject is this, that, when a woman’s infant is still-born, it is necessary to give her first something washed with ceremony and brought wth fire-ashes’, so that it may make the heart within her pure. 2. After that, for three days, it is altogether improper to give her water, ov anything in which ¢here is water or salt. 3. And these three days are from period to period‘, zz such a
1 Only Bzg and the Gugarati have ‘a second.’
2 Bzg omits these twelve words.
2. After that, for three days, it is altogether improper to give her water, ov anything in which ¢here is water or salt. 3. And these three days are from period to period‘, zz such a
1 Only Bzg and the Gugarati have ‘a second.’
2 Bzg omits these twelve words.
5 So in Bzg, which agrees with Vend. VII, 163, but La, Lp are defective. The ‘something’ means consecrated bull’s urine, as in Chap. LXXIV, 1; this, mingled with ashes, is prescribed as the first thing to be tasted by the woman.
* That is, from the given hour to the same hour on the third day, although, from what follows, it appears that, if the given hour were in the middle of any period of the day, the third day would expire at the beginning of the third similar period. Whether the three days are to be inclusive, or exclusive, of the day when the term begins, that is, whether the term is to be nearly 48 or 72 hours, is not very clear.
CHAPTER LXXVI, 5-LXXVIII, I. 341
manner that, if the duty of mid-day! prayer has occurred, they extend till the mid-day prayer itself, and she ts to pass over one other hour and it is then proper to swallow water. 4. After that, till the lapse of forty days, she zs to sit apart again, and, afterwards, to undergo the Bareshndm cevemony?.
5. On the infant’s becoming a four-months’ chz/d, whenever it is s¢//-born it is a dead dody*, for the reason that so long as it does not reach the fourth month life does not come to it. 6. And if after three months this affair occurs, ove zs to exercise great caution (i‘htiy42) and to insist strictly on this matter.
7. For our religion has reiterated on this matter that, if ove be polluted and do not keep himself pure, so long as he is living he never becomes clean from that pollution. 8. That, if he wash 7s head ten thousand times in ceremonial ablution, he certainly does not any way become pure from it*. 9. Because this pollution is not from without; it is from within every bone and vein and tendon; avd water makes clean only anything that is on the skin. 10. Impurity which is zz the bones, except ¢hrough the liguid consecrated by the religious formula, does not otherwise become clean.
Cuarter LX XVIII.
1. The seventy-eighth subject is this, that in every habitation where any one departs, passing away from
} Literally ‘ former, early.’ 2 See Chap. XXXVI, rn.
5 And, therefore, to be treated with all the precautions necessary in dealing with a corpse to avoid the pollution alluded to in §§ 7to. Hence the necessity of careful enquiry in doubtful cases, as recommended in § 6.
* B2g omits § 8. 5 See Chap. XXXVI, 7n.
p. 342
the world, it is necessary to endeavour that they may not eat and not consecrate fresh meat for three days therein’. 2. Because the danger is that some one else may depart, passing away; so the relations of that former person should not eat meat for three days.
CuarpTer LX XIX.
p. 342
the world, it is necessary to endeavour that they may not eat and not consecrate fresh meat for three days therein’. 2. Because the danger is that some one else may depart, passing away; so the relations of that former person should not eat meat for three days.
CuarpTer LX XIX.
1. The seventy-ninth subject is this, that it is necessary to make an effort that they may exercise munificence and liberality towards the good and the worthy. 2. For the exercise of liberality is grand, zm such manner as it is better and pleasanter, zm like manner, for the ground on which a liberal man walks, better for the wind that blows upon a liberal man, better for the horse on which a liberal man sits, better, 2” like manner, for the cow and goat that? a liberal man eats, azd* pleasanter for the sun and moon and stars that shine upon a liberal man.
3. To such an extent is a liberal and munificent man precious (haziz), that Hérmazd speaks‘ thus: ‘IT have wished that I mzght give a recompense 40 a munificent man, if it be suitable for him, du I have not found any recompense and happiness that are suitable for him, except a blessing.” 4. And virtuous men and the united archangels are perpetually uttering blessings on account of the liberal man who maintains no refusal of his own things to a stranger.
1 See Sls. XVII, 1, 2. * Bzg has ‘ whose milk,’ and Lp further adds ‘and butter.’ > Bag inserts ‘ better and.’ “ Lp, B2g have ‘asserts.’
CHAPTER LXXVIII, 2-LXXX, 5. 343
5. For it is declared in revelation, that the creator Hérmazd spoke to Zaratust, the Spitaman, thus: ‘I have created the supreme heaven of heavens for the sake of any of the liberal who provide for the worthy and give them something ; and gloomy hell is for all those persons who give anything to the unworthy.’
6. Jn like manner it is declared in revelation, that there are thirty-three ways to heaven, besides that of the souls of the liberal. 7. If the soul be of any one else, it is not able to arrive in heaven! by that way.
8. Besides ¢hzs happy? way, a soul of the liberal is able to arrive in heaven by means of the thirty-three
ways. 9. For no one is it easier to arrive in heaven than for the liberal.
CuarTeR LX XX.
1. The eightieth subject is this, that there is a time when thou recitest one Ashem-vohfi', avd the merit of it may be as much as ¢hat often. 2. There is a time when thou recitest one Ashem-vohi, and the merit of it may be as much as ¢hat of a hundred.
3. A time may be when thou recitest one’, amd the merit of it may be as much as ¢ha? of a thousand.
4. A time may be when the merit of one Ashemvohiié may be as much as ¢haé of ten thousand. 5.
1 Bzg omits ‘in heaven.’ 2 B2g has ‘ besides by the one.’
® See Chap. VII, 1n. The contents of this chapter are derived from Hn. I, 11-35 (Yt. XXI, 6-15).
* Bag adds ‘ Ashem-voht.’
5 La omits ‘the merit of;’ and B2g has ‘when thou recitest one Ashem-voht, avd the merit of it,’ both here and in § 5.
p. 344
VII, 1n. The contents of this chapter are derived from Hn. I, 11-35 (Yt. XXI, 6-15).
* Bag adds ‘ Ashem-voht.’
5 La omits ‘the merit of;’ and B2g has ‘when thou recitest one Ashem-voht, avd the merit of it,’ both here and in § 5.
p. 344
A time may be when the merit of one Ashem-vohi is as much as the value (qimat)' of this world and that other world?
6. As for that Ashem-vohf whose nature® is as much as ten, that is when they recite z¢ as they eat bread. 7. That which is, from nature, as much as a hundred is when they recite z¢ after eating‘. 8. That which is so much by nature that, Zaving turned side over side, they recite z¢ correctly may be a merit of a thousand®, 9. That which is of the nature of ten thousand is that which thou recitest when thou risest up from sleep’. 10. And that whose nature is as much as this world and that other world’ is when they recite z¢ at the time of the dissolution of life ; for, if he be not able to recite z¢ himself, friends and relations give z¢ into his mouth. 11% If he be fit for hell he becomes fit for the ever-stationary, if he be fit for the ever-stationary he becomes fit for heaven, avd if he be fit for heaven he becomes fit for the supreme heaven®.
CuHarpTeR LX XXI.
1. The eighty-first subject is this, that every duty and good work, which it is requisite to perform, they should accomplish while within that day, and not postpone for the morrow.
? So Lp, Bag, Hn., but La has qismat, ‘share, destiny.’
? Bzg omits these four words.
° B2g has ‘value,’ both here and in §§ 7, 9, 10.
* La has ‘sleeping.’
5 Bzg omits § 8. * La omits § 9. 7 Bag has merely ‘ is the price of this world.’
® Lp, B2g insert ‘ for.’ ® See Pahl. Hn. I, 35 a.
CHAPTER LXXX, 6-LXxxI, 8. 345
2. For it is declared in revelation, that the creator Hérmazd spoke to Zaratust thus: ‘O Zaratust! I have created no one better than thee in the world, and after thee I sha// likewise not create one; thou art my chosen one, and I have made this world apparent on account of thee. 3. And all! these people (‘ZalAtq) whom I have created, and the whole of these monarchs who have existed and do exist, have always maintained the hope that I should create thee in their days, so that they shou/d accept (qabdal kunand) the religion, and their souls should attain to the supreme heaven.
And all! these people (‘ZalAtq) whom I have created, and the whole of these monarchs who have existed and do exist, have always maintained the hope that I should create thee in their days, so that they shou/d accept (qabdal kunand) the religion, and their souls should attain to the supreme heaven.
4. ‘ Nevertheless I have created cee at the present time, in the middle period ; for it is three thousand years from the days of Gayémard till now, and from now till the resurrection are the three thousand years that remain; therefore, I have created thee in the middle. 5. For whatever is in the middle is more precious and better and more valuable, zz the same manner as the heart is in the middle of the whole body and is unquestionably (14-garm) very precious?, tn the same manner as the land of Fran’ is more valuable than other lands, for the reason that it is in the middle. 6. And the country of Zran, which is 7 the fourth climate (iqlim)‘, is better than other places, for the reason that it is in the middle. 7. Therefore, I have created thee in the middle, in the manner of what zs precious, and I have given thee the apostleship, and have sent ¢hee to a monarch, a friend of knowledge and a friend of religion.
8. ‘ Afterwards, I have sent thee, with thus much
* Bag omits ‘all.’ * Bzg omits these twenty-five words. ® The Gugar4ti pronunciation of Iran. ‘ The middle one of the seven.
p. 346
preciousness, to the people; and the knowledge of the good works that mankind perform! in life, and have not been able to bring to hand without trouble (mi‘hnat), I have made clear azd plain unto thee; and I have made thee aware of the whole of knowledge. 9. I have taught z¢? to thee in the Avesta, in a language that no one in the world considers plain and easy; and I have told thee its interpretation (zand) in a language that is more current among mankind, and thou likewise hast more eloquence (fag‘h) therein.
10. ‘While ¢hou hast all this greatness that I have given to thee, O Zaratust! I enact a precept for thee, that “every good work which thou art able to do to-day do not postpone for to-morrow, and accomplish with thine own hand the counsel of thine own soul.” 11. Do not be proud (g#arrah) on the score that it is still che tzme of youth, and it is quite possible to do zt hereafter, while thou thinkest thus : “T will do z¢ after this.” 12. For there have been many people whose remazning life was one day, and they have been taken away in the presence of fifty years’ work3,’
13. Therefore, make an effort, so that thou mayest not postpone to-day’s duty for to-morrow. 14. Because Aharman, the evil wicked ome, has intrusted two fiends with this matter, the name of one is Tardy (dér) and the name of the other is Afterwards (pas). 15. Both these fiends are united, and they
1 Bag has ‘the knowledge that mankind practise.’
* Lp, Bzg have ‘ taught the whole of knowledge.’
5 It is quite uncertain whether Hérmazd’s exhortation ends here, or elsewhere.
15. Both these fiends are united, and they
1 Bag has ‘the knowledge that mankind practise.’
* Lp, Bzg have ‘ taught the whole of knowledge.’
5 It is quite uncertain whether Hérmazd’s exhortation ends here, or elsewhere.
CHAPTER LXXXI, Q-LXXXII, 3. 347
make an effort and exertion! with man, so that his duty falls back behindhand*% 16. For, as fo every duty and good work which comes forward, that fiend whose name is Tardy speaks thus: ‘Thou wilt live long, and it is possible to perform this duty a¢ all times ;’ and that fiend whose name is Afterwards says: ‘Pass on now; it is possible to perform z¢ afterwards.’ 17. And these two fiends united keep the soul away from its own duty, till the end arrives; all duties have fallen back behindhand, and z# has to experience regret (hasarat) and penitence. 18. It has no benefit through duty axd good works, and departs from this world.
CuarpTterR LX XXII.
1. The eighty-second subject is this, that, when thou risest up from the bed-clothes, it is necessary to tie the sacred thread-girdle® again a¢ that same place, and it is not desirable to put forth a step without the girdle.
2. For it is declared in revelation, that every single step which ome puts forth without the sacred thread-girdle is a Farm4n sin‘, avd through four steps it becomes a Tan4var sin which would be a weight of a thousand azd two hundred dirhams‘,
3. Therefore, it is necessary to keep watch over oneself, as regards this sin, and to tie on the sacred thread-girdle.
1 Lp has ‘ conflict.’ 2 B2g omits ‘ behindhand.’ 8 See Chaps. X, XLVI. * See Sls. I, 2, IV, 10, XI, 2. 5 The dirham being probably about 63 grains (see Dd. LIT, 1 n).
p. 348
CuarpTreR LX XXIII.
1. The eighty-third subject is this, that it is requisite to abstain from the keeping of fasts. 2. For, in our religion, it is not proper that they should not eat every day ov anything, because it would be a sin not to do so.
3. With us the keeping of fast is this, that we keep fast from committing sin with our eyes and tongue and ears and hands and feet. 4. Some people are striving about it, so that they may not eat anything all day, and they practise abstinence from eating anything. 5. For us it is also necessary to make an effort, so that we may not think, or speak, ov commit any sin; and it is necessary that no bad action sould proceed from our hands, or tongue, ov ears, ov feet, which would be a sin owing to them.
6. Since I have spoken 2 this manner, and have brought forward the fasting of the seven members of the body, that which, in other religions, is fasting owing to not eating is, in our religion, fasting owing to not committing sin.
CuapTer LX XXIV.
1, The eighty-fourth subject is this, when they wish to sleep, it is requisite to utter one Yath4-ahdvairy6 and one Ashem-vohi!, and to accomplish repentance one is to speak thus: ‘I am sorrowing for, and repentant and in renunciation of all that sin which I have spoken and was imagined by
1 See Chap. VII, 1 n.
VII, 1 n.
CHAPTER LXXXIII, I-LXXXV, 2, 349
me, and has assailed me; of these actions I am in renunciation},’
2. Afterwards one zs to lie down; and every time that one acts 7” the manner that I have mentioned, and wears the sacred thread-girdle on the waist— while Ae zs equally sharing the whole of the good works which they are performing in all the world . during that night, and he ts of similar merit?—every single breath that he inhales and exhales is a good work of a weight of three dirhams. 3. 4d when he turns from side to side he shoudd, in like manner, recite one Ashem-voht',
Cuarrer LXXXV.
1. The eighty-fifth subject is this, that, 2 every matter that comes forward, it is necessary to enquire of the wise and relations, so as to have their advice, and not to transact any business according to one’s own idea and opinion.
2. For it is declared in revelation, that the sacred being, the good and propitious, spoke to Zaratust thus: ‘4s ¢o every business that thou wishest to transact, do thou receive wisdom and knowledge at one place with the wise who reply, and cast away what zs unconsidered, so that Aharman may not reach z¢ midway, and injury (Zalal) may not occur to that business.’
1 This is the general form of a Patit or renunciation of sin.
3 Bzg omits these six words.
* See Chap. LXXX, 8. This chapter nearly corresponds to Sls. X, 24.
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\
3. Jn like manner the archangel Spend4rmad’, at the time when er gaze passed on to Mindéihar’, issued to him this admonition and precept (vast yat), and said: ‘O Minééihar! although ¢here be deliberation zz an affair, this may be no reason for it as regards the spirits*; although a horse may be good, there may be no resource except a whip for it; and although one may be a wise man, there should be no retreat on his part from having advice, so that his business may become complete.’
CuapTeR LXXXVI.
1. The eighty-sixth subject is this, that it is not proper to kill a beaver*; du, if they see z¢ zz any place, it is necessary to take z¢ up and carry z¢ to running water. 2. For, in the commentary of the Vendidad it is ranked® as a great sin for the &zller®; and, as to every one who kills a beaver, the source of his seed becomes exhausted.
Cuapter LXXXVIL 1. The eighty-seventh subject is this, that, when
1 See Chap. XXXIII, 2 n.
2 Pahl. Maniséthar (see Mkh. XXVII, 41 n). It appears from Sls, X, 28, where a portion of this tale is quoted, that it comes originally from the Aidrast Nask.
5 B2g has ‘although a knife be sharp, ‘here may be no resource except a whetstone for it,’ which follows the next clause in Sls. X 28. In the original text this change of meaning is produced by a a difference in only four words, and the author of the Sad Dar has probably misunderstood the Pahlavi original when translating it.
‘ Literally ‘a water dog.’ 5 Bag has ‘decreed.’
* As shown by the excessive atonements prescribed in Vend. XIV, in default of which he is said to go to hell till the resurrection.
‘ Literally ‘a water dog.’ 5 Bag has ‘decreed.’
* As shown by the excessive atonements prescribed in Vend. XIV, in default of which he is said to go to hell till the resurrection.
CHAPTER LXXXV, 3—LXXXVII, 6. 351
any one departs from the world’, it is necessary to make an effort, in those three days, so that they may continuously perform the ceremonial of Srésh? and make the fire blaze, and may recite the Avesta; because the soul is three days in this world®.
2. The fourth night it is requisite to consecrate three sacred cakes; one wzth a dedication ¢o Rashn * and Ast4d§, one witha dedication /o the spirit Ram ®, and one with a dedication to the righteous guardian spirit ; azd one ts to consecrate a dress and something asa righteous gift for that soul’,
3. It is necessary that the dress be new and of uniform quality (gins), and such as turban, shirt, vest, girdle, trowsers, shoes (pasandil)®, and mouthveil. 4. Since they give those among the spirits a counterpart of those garments,’ therefore, whatever is more beautiful, avd more surpassing zz grandeur for the soul zz that place, is necessary where that place is, because our fathers and mothers and the whole of our relations are zm that place. 5. And since the souls recognise and ask after one another in that world, they are, therefore, more joyful on account of every one whose dress® and grandeur are more surpassing. 6. In a similar manner, when the dress is old and ragged, they are ashamed, and exhibit heaviness of heart.
1 La omits ‘from the world.’
2 See Mkh. II, 115 n, Sls. XVII, 3. 8 See Mkh. II, 114, 158.
* See Mkh. II, 118, 119, Sls. XVII, 4.
> Av. arst4d, ‘uprightness ;’ the angel whose name is given to the twenty-sixth day of the Parsi month.
* The angel of the upper air, often called V4é the good.
7 Bag has ‘on that cake.’
® Bzg has mfizah, ‘boots,’ and places them last.
® Bag inserts ‘is more beautiful.’
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7. They call that dress a righteous gift because . they consecrate 27; and it is necessary to give z¢ to the priests and high-priests, as it is a righteous gift on account of their position. 8. And it is suitable for them to keep z¢ for the reason that the souls are nearer to them; people should also make an effort that the dress may be stitched like the dress of a priest.
g. The sacred beings make up the account and reckoning for the soul when the priest recites frasasti ahurahé mazdau! and removes the Frasast? from this side to that side. 10. The soul passes over the Xinvad bridge when, om the fourth night, it arrives from the world a¢ the Xinvad bridge. 11. First it goes to the abode of fire (Atas-g4h)8; afterwards, one step reaches to the star station, the second step reaches to the moon station, the third step to the sun station, avd with the fourth step it reaches the Kinvad bridge*, and they convey it to its own place.
11. First it goes to the abode of fire (Atas-g4h)8; afterwards, one step reaches to the star station, the second step reaches to the moon station, the third step to the sun station, avd with the fourth step it reaches the Kinvad bridge*, and they convey it to its own place.
1 ¢Glory Je to Ahura-mazda.’ Lp adds ‘ahunahé vairyéhé as far as ashaya n6 paiti-gamy/Ad,’ that is ‘to the Ahuna-vairya Jormula, &c. as far as ‘may he come to us in righteousness’ (Yas. VIII, 1-3).
3 A Frasast is a sacred cake marked on the upper side with nine superficial cuts (in three rows of three each) made with a fingernail while repeating the words humat hikht huvarst, ‘wellthought, well-spoken, well-done,’ thrice, one word to each of the nine cuts. It is placed before the consecrating priest, but to his right, while the ordinary sacred cakes are to his left (see Haug’s Essays, pp. 396, 407, 408).
* That is, when it leaves the vicinity of the body, after hovering about it for three nights (see Sls. XII, 5).
* In other accounts the soul has to pass over this bridge before it steps forwards to the stars and moon and sun (see Mkh. II, 123, 145, VII, 9-12, Dd. XXXIV, 3, AV. V, 2, VII-IX, 1).
CHAPTER LXXXVII, 7—LXXXIX, 3. 353
CuapTeR LX XXVIII.
1. The eighty-eighth subject is this, that, as to any piece of wood on which they carry a corpse, or on which they wash z¢, and that which may be defiled with blood and impurity, that on which menstruous defilement, or a bare limb, is deposited by a menstruous woman, and that on which they impale a human being, it is necessary to avoid the whole of these pzeces of wood, and not to work with! them again, because one’s dress becomes impure; and it is not proper to burn ¢hem. 2. It is necessary to put ¢hem in a place where any one, who pulls chem up and stirs them, will not? bring ¢hem into the use of mankind.
CuapTrerR LXXXIX,
1, The eighty-ninth subject is this, that? Hérmazd keeps watch when any one, through imposition (‘hilat) avd unawares, eats dead matter, ov gives z¢ to one of the good religion, or throws dead matter upon one of the good religion. 2. While his will and command are, ¢hat it is necessary that such a person should undergo the Bareshnim ceremony*, and accomplish repentance® before the spzvztual chiefs and high-priests. 3. So that, after that, one may indicate to him the sin in these actions, and he may
‘perform the retribution which the high-priest mentions, in order that, owing to this, his sin ay depart.
1 La has ‘to eat on,’ Lp ‘to buy with,’ Bzg ‘to touch on.’
2 Bzg has ‘any one wel not take ¢hem up and not stir /hem about, so that he does not.’
1. The ninetieth subject is this, that it is not proper that they skou/d give anything to a sinful person ov one worthy of death, because? it is like that they have placed in the jaws of a destructive serpent (azdah4). 2. And, if this be food which he devours and they give, they pass into the committing of sin; and that person who may have given food to him is a participater with him. 3. In eating food, if ¢here be no danger and fear of them?, it is not desirable to give anything to them, for it would be a great sin.
CHAPTER XCI.
1. The ninety-first subject is this, that is, 7 what mode is it necessary to wash everything that becomes polluted by dead matter ?
2. Gold one zs to wash over once with ceremonial ablution® to make z¢ dry once with dust, and to wash z¢ over once with water. 3. Silver (nuqrah) one zs to do twice ; copper, tin, lead, and brass articles three times; steel four times; stone avéicles six times; turquoise, ruby (y4q ft), amber, carbuncle, cornelian (haqiq), and, like these, whatever is from a mine (ma’hdan) are all to be washed six times in the manner which I have stated. 4. Afterwards they are clean zz that manner, when every single time one washes ¢hem over with ceremonial ablution, makes
1 Bzg omits these six words.
* That is, if the sinners begging assistance be not dangerous.
* That is, with consecrated bull’s urine (see Sls. II, 112-117).
CHAPTER XC, I~-XCII, 4. 355
them dry with dust, and washes 2¢ off!; and just like this o” the occasion of the other times—up to three times, or four, or six—as far as whatever is ordered.
5. For pearls two modes? are ordered, but the conclusion is this, that they should wash them six times, just like stone articles. 6. The whole of wooden and earthen ware it is requisite to throw away. 7. All clothing of the body it is requisite to wash six times zz the manner that I have stated, and, after that, to put ¢4em in a place where the sun and moon must shzme on them /ory six months?; after that they are fit for a menstruous woman.
CuapTer XCII.
1. The ninety-second subject is this, that it is necessary to properly maintain the sacred fire* and some one who wzd/ work with assiduity (kahdan) to provide® maintenance and sympathy for it. 2. And the supply of its firewood is entirely zz such a manner that they burn this year the firewood of last year®.
3. A¢ midnight they make z¢ blaze up, and put incense upon z¢ zm such a manner that the wind carries off its scent.
4. The demons and fiends rush away, because there is the glory of the sacred fire that we are able to make a living existence in the midst of this
1 Lp, B2g add ‘with water.’
2 Pahl. Vend. VII, 188 gives three opinions.
5 See Pahl. Vend. VII, 36.
4. The demons and fiends rush away, because there is the glory of the sacred fire that we are able to make a living existence in the midst of this
1 Lp, B2g add ‘with water.’
2 Pahl. Vend. VII, 188 gives three opinions.
5 See Pahl. Vend. VII, 36.
‘ Literally ‘the fire of Bahirém.’ Compare Chap. XXXIX.
5 Lp, Bzg, J15 have ‘so that some one may keep watch over it, and is to provide proper.’
® So that it may be quite dry, as to put anything damp into a ‘fire would be considered sinful (see AV. X, 6-14).
Aa 2
p. 356
people. 5. For, if no fiend? and the glory of the archangels and the day of the sacred fire had not existed, it would not have been possible to produce the living existence any day. 6. And, therefore, it makes z¢ expedient that they supply a fire-attendant to maintain the firewood and fire, so that a seeking for z¢ts safety (hAfiyat) may come into operation, and they may know a support and protection for it that would be acceptable.
Cuapter XCIII.
1. The ninety-third subject is this, that it is necessary for all those of the good religion to practise abstinence from uttering slander (gaibat) behind one’s back 2,
2. In the commentary of the Vendidad it states, that® slander is the greatest of all sins. 3. Every one who perpetrates slander aéou¢ any one is like him who has eaten dead matter—and the eating of dead matter is a sin* ¢a¢ has likewise been mentioned, before this, in this book®—but the statement is like this, while they do not indicate azy punishment for it in this world®, it does not go wethout tt in that o¢ker world. 4. Therefore it is necessary for those of the good religion to make an effort, so that they may guard themselves from this slander.
5. In order that they may show thy soul, when’ resigning life, the satisfaction (igz4) for the sin, it
1 That is, the absence of fiends. Bzg has ‘if the splendour.’ 2 Literally ‘face.’ ® Bag inserts ‘the perpetration of.’
* Bag, J15 have ‘a great sin.’ 5 See Chap. LXXI,
* Thereby differing from the sin of eating dead matter.
7 Lp, Bzg have ‘ show at the time of.’
CHAPTER XCII, 5-XCV, I. 357
states, in the commentary of the Vendidad, as ¢o any one by whom slander is perpetrated, if ¢he znjured person goes before him and begs a righteous gift from him, and he provides a righteous gift for that person, the sin departs from him.
CuHapTerR XCIV.
1. The ninety-fourth subject is this, when a person confers a benefit oy kindness upon any one, it is necessary that the Jatter should understand the value of it, and lay the obligation (minnat) upon himself ; and, if he be able, he shou/d provide a benefit to that amount (miqd4r) for that person.
The ninety-fourth subject is this, when a person confers a benefit oy kindness upon any one, it is necessary that the Jatter should understand the value of it, and lay the obligation (minnat) upon himself ; and, if he be able, he shou/d provide a benefit to that amount (miqd4r) for that person.
2. It is declared in revelation, ¢4a¢, when a person confers a benefit upon any one, Hérmazd? gives him ten times as much, as an equivalent. 3. And, if the other be not understanding? the justice of ¢hzs, it is related in the commentary of the Avesta zz this manner, that it is a great sin for him. 4. And Aharman? speaks like this, namely: ‘ That sinner is akin to me ; zz the end he will come into my hands ; I will not give him into the hands of any demon, but 1 will inflict punishment wz¢k my own hands.’
5. And the chief priest‘ says it is necessary for all Zaratustians that they keep themselves far from this sin.
CuHapTerR XCV,
1. The ninety-fifth subject is this, that it is necessary that it be expedient for all those of the
? Lp, Bzg add ‘the good and propitious.’ ? Lp, B2g have ‘praising.’ 5 Lp, Bzg add ‘the accursed.’ * Probably meaning the commentator.
p. 358
good religion to perform the salutation of the sun! three times every day.
2. If one performs z¢ once, it is a good work of one Tandvar?; if he performs z¢ twice, it is twice as much ; and if he performs z¢ three times, it is thrice as much. 3. And if he does not perform one repetition, it is a sin of thirty stirs*; if he does not perform two repetitions, it is twice as much sin; and if he does not perform three repetitions, it is thrice as much sin.
4. And it is the same as this with regard to ¢he salutations of the moon and fire’. 5. Therefore it is expedient, in the religion, for every one of the good religion to bring the salutations zz/o practice.
CuapTer XCVI.
1. The ninety-sixth subject is this, when any one departs to that o¢her world it is not proper for others that they skouwdd utter an outcry, maintain grief, axd make lamentation and weeping. 2. Because every tear that issues from the eyes becomes one drop of that river® before the Kinvad
* The Khirshéd Nydyis (see Chaps. VI, 2, LXVIII, 4).
* That is, sufficient to counterbalance a Tan4var or TanApihar sin (see Sls. I, 2).
§ Equivalent to an Aredis sin, or blow with a weapon (see Sls. I, 1, 2).
* The M&h and Atash Nydyis. Bzg also interpolates ‘the Mihir’ Nydyis.
5 «This river is the many tears that men shed from /heir eyes, as they make lamentation and weeping for the departed. They shed those tears unlawfully, and they swell to this river. Those who are not able to cross over are those for whom, after their departure,
CHAPTER XCV, 2-XCVIII, I. 359
5 «This river is the many tears that men shed from /heir eyes, as they make lamentation and weeping for the departed. They shed those tears unlawfully, and they swell to this river. Those who are not able to cross over are those for whom, after their departure,
CHAPTER XCV, 2-XCVIII, I. 359
bridge, avd then the soul of that dead person remains a¢ that place; it is difficult for it to make a passage there, and it is not able to pass over the Kinvad bridge. 3. It is therefore necessary that they recite the Avesta and celebrate the ceremonial, so that the passage of that place may become easy for it.
CuarTter XCVII.
1. The ninety-seventh subject is this, that it is expedient for! those of the good religion, that they converse, according to their own ability, zz the presence of officiating priests, high-priests, spzvztwal chiefs, and priests, and hearken cordially to whatever they say. 2. And they should understand ther statements, and, during them, they sou/d not utter any reply oy question (s(4l).
3. For in the commentary of the Avesta it says, as to every one who brings altercation (‘huggat) into any statement of the elders of the religion, ‘one breaks out his tongue, or he goes out from this world abortively (muba¢Zal4).’
CuarTer XCVIII.
1, The ninety-eighth subject is this, that it is necessary for all those of the good religion, that they learn the Avesta characters zz the presence of much lamentation and weeping were made; and those who cross more easily are those for whom less was made’ (AV. XVI, 7-10). 1 Lp, Bzg insert ‘all.’
p. 360
priests and teachers, so as to read, and that no error may continue 2% the Nydyises and Yasts.
2. And it is still more expedient for priests and teachers, that they teach the Avesta characters to all those of the good religion!; and if a priest, while teaching, shows incompetence (taq@tr), it is a great sin for him. 3. For Hérmazd, the good and propitious, spoke to Zaratust thus: ‘As ¢o every priest and teacher wo commits a blunder in teaching? those of the good religion, I make him just as far from heaven as the width of the earth 5’
CHAPTER XCIX.,
1. The ninety-ninth subject is this, that it is not proper for officiating priests, high-priests, spzrztual chiefs, and priests, that they teach Pahlavi to every one. ,
2. For Zaratust enquired of Hérmazd thus: ‘To whom is it proper to teach Pahlavi?’ 3. Axd Hérmazd, the good and propitious, gave a reply thus: ‘ Zo every one who is of thy family (nasl), an officiating priest, a high-priest, a sfzvztua/ chief, and every one who is an intelligent priest. 4. * Besides these that I have mentioned, if ove teaches z¢ to others® it is a great sin for him; azd if he has performed many duties and good works, the end for him may still be hell’ |
1 Bzg omits these seven words.
2 Lp, Bzg insert ‘the Avesta to.’
5 Compare Chap. XXVIII, 3.
* Bzg inserts ‘it is not proper for any other person.’
2 Lp, Bzg insert ‘the Avesta to.’
5 Compare Chap. XXVIII, 3.
* Bzg inserts ‘it is not proper for any other person.’
5 Lp has ‘if there de any one of the others, it is not proper that one teaches him.’
CHAPTER XCVIII, 2-C, 4. 361
CuaptTer C.
1. The hundredth subject is this, when a person molests or smites any one who zs innocent, it is a sin of one Tandvar every day for that Jerson, as long as he lives?. 2, Azd, when he departs from this world, the angel Mihir and the angel Rashn make up his account and reckoning. 3. /e zs? full of affliction, and experiences much regret and penitence, and has no advantage from it®. 4. It is ¢hevefore necessary to keep oneself far from this sin‘.
1 See Sls. X, 17.
2 Lp, Bzg, J15 have ‘afterwards, he remains z# that place.’
® B2o, J15 add ‘2 that place.’
‘ Bzg, J15 add ‘and to do good to every one.’ In La this chapter was originally numbered XCIX, and Chap. XLIX was subsequently inserted after it,and numbered C. In Lp it was numbered XCVIII, and occurs again as Chap. C, while Chap. XCIX is a repetition of XLIX (which is numbered LII in Lp). The discrepancy in the numbering of the chapters, of one in the case of La, and two in Lp, extends backwards as far as the confusion mentioned in p. 311, note 1, and was evidently due to that confusion.
INDEX,
OBSERVATIONS.
1. The references in this index are to the pages of the introduction, and to the chapters and sections of the translations ; the chapters being denoted by the larger ciphers. .
2. Though different forms of the same name may occur in the translation only one form is usually given in the index, to which the references to all forms are attached ; except when the forms differ so much as to require to be widely separated in the index.
3. Abbreviations used are :—Av. for Avesta; com. for commentary or commentator; Dr. for Doctor; Gug. for Gugaratt; Had. for Hadékht; Int. for Introduction; m. for mountain; Mkh. for Dina-i Mainég-f Khirad; MSS. for manuscripts; n. for foot-note; Par. for Parsi; Per. for Persian; Pl. for Pahlavi; Prof. for Professor; Pz. for Pazand; rev. for revelation; scrip. for scripture; Sd. for Sad Dar; Sg. for Sikand-gfimanik Vigar; Sk. for Sanskrit ; Test. for Testament ;
J in some words is printed G. Jam, see Yim. jJamasp, dastfir, Int. 33. Jamaspji Minochiharji, dastfir, Int. 37,423 Sd. 0, 6 n. Jamshéd, king, Sd. 10, 3. Yimshéd.