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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1at most thrice (3-tQmak) in a year’, that is, he does not wear a sacred shirt and ¢hread-girdle, and his law also is this, that it is not necessary to wear them”’—and when the law of no belting is so grievous that, when that law shall be accepted, it is observed ¢haé destruction is strengthened. 22. The same belt, kept on after the command of Yim, was the first token as regards which an annihilator of destruction is mentioned and established by law; and on both occasions? destruction is more grievously manifest. 23. That which is more particularly important is such as the destroyer of destruction, Yim the splendid, advised, which the highpriest of the good, Zaratist the Spitam4n, mentioned thus :—‘ The sacred thread-girdle is as a sign of the service of the sacred beings, a token of sin ended, and a presage of beneficence; and one ts to put zt on and to gird z¢, in the neighbourhood of the heart and oz the middle of the body, with the religious formula accompanying the glorious scripture.’ 24. That is also betokened by z¢s equally-dividing (hambdr) position and determining fashion ; for, as a wise man becomes a discriminator between benefit axd injury, between good and evil, so also the place of the sacred thread-girdle is between below and above. 25. With a low sacred girdle there is a passage for one’s want of openness (avishédan5) and secret ruin, and also a shutting up® of life; with a high sacred 1 In the Vendidad it is he who does not put one on for three years. 2 Both when ordered by Yim and when confirmed by Zaratfist. 8 Reading avar-vadisndth (the first nasal in bandisn= vandisn being often omitted); it can hardly be afrandisndith, ‘magnificence, because the latter abstract suffix, -ih, would be CHAPTER XXXIX, 22-28. 131 girdle there is a way for thought, word, and deed, and no confinement (agirisndék4rih) of life; and tying the sacred girdle with a religious rite (hamdin6) is like a glory amid the glories of the angels, for it is itself through the aid of the patron spirit (ahvé). 26. And from the heart, which is the place of thought and dwelling of life, on the upper side (lalath) are the eye, ear, tongue, azd brain, which are the dwellings of sight, hearing, speech, understanding, and intellect ; and on its lower side (fréath) is the abode of a father’s generativeness. 27. When this sacred thread-girdle, whose token, sign, and presage are such’, is tied, it is girded on with this glorious rite* of the glorious ones, the custom of the learned, the command of rulers, and the decree of apostles. 28. That secretly-progressing destruction‘, which arises from the fiend of insubordination (asarydarth)® who was much afraid of Yim, azd which is averse to the labour of men amd the service of Atharvmazd, is a demon and irreligious (dfis-din6), who is full of fear of the girdles (parvandih4) of the glory of ungrammatical after the former, -isn3, in an uncompounded verbal noun. Some of the other words are also uncertain.
2Some of the other words are also uncertain. 1 The MSS. have merely rédih. 2 As stated in § 23. § This is the Nirang-i Kusti, or girdle formula, that has to be performed every time the girdle is re-tied, which happens several times a day. It is fully detailed in Appendix II, at the end of this volume. * See § 21; the first letter of nih4n, ‘secretly,’ is omitted by K35 in both places. 5 Ség, the fiend of destruction, is connected with the demon Bft in Vend. XIX, 4,6; but the characteristic of ‘insubordination ’ is more applicable to the demon Tarémat, ‘the disobedient’ (see Bd. XXVIII, 14, 26, 34). K 2 132 pApisTAn-{ pinfx. religion, wz¢k which both angels avd also worldlings have become belted and diligent. 29. Then, because the glory for this belt of ours, which is called the Kastik and is worn on the middle of the body, remains unreleased (avi-vikht) from the angels, who are givers of glory, axd from men who are glorious—which is explained as a similitude and sample of fortunes (baharak6dih4) among worldlings, even those who are actually primitive creatures likewise}—it fas, therefore, seemed comely and desirable. 30. And their heart, will, knowledge, and purpose are as much for it as that which is perceptible where, even apart from those of the good religion who shall tie the sacred thread-girdle with the scripture formula, some of the faiths of all countries, except those who are unbelted, possess the religious custom*. 31. Also outside the seat of the existence of faith® all men have the waist, or the palms of the hands‘, or similar joints for a girdle (kdsttk6); and it is deemed comely, desirable, and convenient for work to wear z¢. 32. And 7¢ is manifestly the lot (dak6) of the thoroughly-praising one whose own desire is truth and the enjoyment of welfare, z¢ zs a token of the service of the sacred beings, and a sign of walking zz the commands of religion, 1 The precise meaning is not very clear. ? Alluding probably to the Brahmanical thread which is worn by the higher castes of Hindus diagonally, over one shoulder and below the other arm, and is so far analogous to the Parsi threadgirdle that it is a religious symbol put on with a religious rite. * Reading varéyisnd ahfi gas, but K35 has réyisnd, ‘growth,’ instead of ‘ faith.’ * Reading kafiha, or kafagih, Perhaps the allusion is to a rosary which is held in the hands, or worn on the wrists, by people of many religions. CHAPTER XXXIX, 29-XL, 3. 133 which they shall tie on account of the superior beings (pashdm4n) with the proper formula, more particularly weth that which ove utters when ¢here zs reliance upon the scripture itself. Cuaprer XL. 1. As éo the thirty-ninth question azd reply, that which you ask is thus: What kind of goodness and want of goodness can there be z# the sacred threadgirdle and shirt; avd what are the sin of running about uncovered, of prayer offered and prayer not offered, and the purpose of cleansing (mtsn) ?
31. As éo the thirty-ninth question azd reply, that which you ask is thus: What kind of goodness and want of goodness can there be z# the sacred threadgirdle and shirt; avd what are the sin of running about uncovered, of prayer offered and prayer not offered, and the purpose of cleansing (mtsn) ? 2. The reply is this, that it (the shirt)! is needful to be perfectly pure white avd single, which one fold is because Vohiman also is thus the one creature who was first*, and afterwards from him the garment which is innermost and concealed is called in revelation’. 3. Proper girdling is double‘, which two folds are because he also who is in the course of the twofold religious wisdom is intelligent, and the duties due ¢o the sacred beings are themselves 7” two divisions 1 The sacred shirt, constantly worn by Parsis of both sexes (young children excepted), is a very loose tunic of white muslin, with very short loose sleeves covering part of the upper arm (see Sls. IV, 4-8). ? The archangel Vohfiman (see Chap. III, 13) is said to have been the first creation of the creator (see Bd. I, 23). 5 The garment of Vohfiman (see Chap. XXXIX, 19). ‘ That is, it is passed twice round the waist before it is tied the first time, but then it is passed a third time round the waist (see Chap. XXXI1X, 1). 134 DApIsTAN-{ DiNfk. which are called the instinctive axd that heard by the ears?. 4. After a man is in the girding they shall tie on, the symptoms of ay sins of the belted body are free from sin which is condemned (vigirinid6); and when he walks uncovered, or naked, or with a twofold garment, there is then no root of the sin of running about uncovered? in him. 5. Moreover, on hymns deixg chanted during a meal an zaward prayer is not also necessary*. 6. The purpose‘ of a cleansing (mtsn-aé) is this, that the suitableness of men for eating is due to worship of the sacred beings and glorification of the sacred beings. 7. And as ¢o their necessary recommendation (siparih)® of any food for eating, the 1 The twofold wisdom of the Avesta comprises the two intellects, the 4sné6 khratus, ‘the durable or instinctive wisdom,’ and the gaoshé-srft6é khratus, ‘the ear-heard or acquired wisdom,’ which are the terms used here. 2 The sin of vishad-dab4risnih, which would have been incurred in any of these cases if no girdle had been worn, is a venial sin of one Farman for each of the three first steps, but becomes a Tanapfhar sin (equivalent to 75 or 400 Farméns) at the fourth step (see Sls. IV, 8-10).
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1at most thrice (3-tQmak) in a year’, that is, he does not wear a sacred shirt and ¢hread-girdle, and his law also is this, that it is not necessary to wear them”’—and when the law of no belting is so grievous that, when that law shall be accepted, it is observed ¢haé destruction is strengthened. 22. The same belt, kept on after the command of Yim, was the first token as regards which an annihilator of destruction is mentioned and established by law; and on both occasions? destruction is more grievously manifest. 23. That which is more particularly important is such as the destroyer of destruction, Yim the splendid, advised, which the highpriest of the good, Zaratist the Spitam4n, mentioned thus :—‘ The sacred thread-girdle is as a sign of the service of the sacred beings, a token of sin ended, and a presage of beneficence; and one ts to put zt on and to gird z¢, in the neighbourhood of the heart and oz the middle of the body, with the religious formula accompanying the glorious scripture.’ 24. That is also betokened by z¢s equally-dividing (hambdr) position and determining fashion ; for, as a wise man becomes a discriminator between benefit axd injury, between good and evil, so also the place of the sacred thread-girdle is between below and above. 25. With a low sacred girdle there is a passage for one’s want of openness (avishédan5) and secret ruin, and also a shutting up® of life; with a high sacred 1 In the Vendidad it is he who does not put one on for three years. 2 Both when ordered by Yim and when confirmed by Zaratfist. 8 Reading avar-vadisndth (the first nasal in bandisn= vandisn being often omitted); it can hardly be afrandisndith, ‘magnificence, because the latter abstract suffix, -ih, would be CHAPTER XXXIX, 22-28. 131 girdle there is a way for thought, word, and deed, and no confinement (agirisndék4rih) of life; and tying the sacred girdle with a religious rite (hamdin6) is like a glory amid the glories of the angels, for it is itself through the aid of the patron spirit (ahvé). 26. And from the heart, which is the place of thought and dwelling of life, on the upper side (lalath) are the eye, ear, tongue, azd brain, which are the dwellings of sight, hearing, speech, understanding, and intellect ; and on its lower side (fréath) is the abode of a father’s generativeness. 27. When this sacred thread-girdle, whose token, sign, and presage are such’, is tied, it is girded on with this glorious rite* of the glorious ones, the custom of the learned, the command of rulers, and the decree of apostles. 28. That secretly-progressing destruction‘, which arises from the fiend of insubordination (asarydarth)® who was much afraid of Yim, azd which is averse to the labour of men amd the service of Atharvmazd, is a demon and irreligious (dfis-din6), who is full of fear of the girdles (parvandih4) of the glory of ungrammatical after the former, -isn3, in an uncompounded verbal noun. Some of the other words are also uncertain.
2Some of the other words are also uncertain. 1 The MSS. have merely rédih. 2 As stated in § 23. § This is the Nirang-i Kusti, or girdle formula, that has to be performed every time the girdle is re-tied, which happens several times a day. It is fully detailed in Appendix II, at the end of this volume. * See § 21; the first letter of nih4n, ‘secretly,’ is omitted by K35 in both places. 5 Ség, the fiend of destruction, is connected with the demon Bft in Vend. XIX, 4,6; but the characteristic of ‘insubordination ’ is more applicable to the demon Tarémat, ‘the disobedient’ (see Bd. XXVIII, 14, 26, 34). K 2 132 pApisTAn-{ pinfx. religion, wz¢k which both angels avd also worldlings have become belted and diligent. 29. Then, because the glory for this belt of ours, which is called the Kastik and is worn on the middle of the body, remains unreleased (avi-vikht) from the angels, who are givers of glory, axd from men who are glorious—which is explained as a similitude and sample of fortunes (baharak6dih4) among worldlings, even those who are actually primitive creatures likewise}—it fas, therefore, seemed comely and desirable. 30. And their heart, will, knowledge, and purpose are as much for it as that which is perceptible where, even apart from those of the good religion who shall tie the sacred thread-girdle with the scripture formula, some of the faiths of all countries, except those who are unbelted, possess the religious custom*. 31. Also outside the seat of the existence of faith® all men have the waist, or the palms of the hands‘, or similar joints for a girdle (kdsttk6); and it is deemed comely, desirable, and convenient for work to wear z¢. 32. And 7¢ is manifestly the lot (dak6) of the thoroughly-praising one whose own desire is truth and the enjoyment of welfare, z¢ zs a token of the service of the sacred beings, and a sign of walking zz the commands of religion, 1 The precise meaning is not very clear. ? Alluding probably to the Brahmanical thread which is worn by the higher castes of Hindus diagonally, over one shoulder and below the other arm, and is so far analogous to the Parsi threadgirdle that it is a religious symbol put on with a religious rite. * Reading varéyisnd ahfi gas, but K35 has réyisnd, ‘growth,’ instead of ‘ faith.’ * Reading kafiha, or kafagih, Perhaps the allusion is to a rosary which is held in the hands, or worn on the wrists, by people of many religions. CHAPTER XXXIX, 29-XL, 3. 133 which they shall tie on account of the superior beings (pashdm4n) with the proper formula, more particularly weth that which ove utters when ¢here zs reliance upon the scripture itself. Cuaprer XL. 1. As éo the thirty-ninth question azd reply, that which you ask is thus: What kind of goodness and want of goodness can there be z# the sacred threadgirdle and shirt; avd what are the sin of running about uncovered, of prayer offered and prayer not offered, and the purpose of cleansing (mtsn) ?
31. As éo the thirty-ninth question azd reply, that which you ask is thus: What kind of goodness and want of goodness can there be z# the sacred threadgirdle and shirt; avd what are the sin of running about uncovered, of prayer offered and prayer not offered, and the purpose of cleansing (mtsn) ? 2. The reply is this, that it (the shirt)! is needful to be perfectly pure white avd single, which one fold is because Vohiman also is thus the one creature who was first*, and afterwards from him the garment which is innermost and concealed is called in revelation’. 3. Proper girdling is double‘, which two folds are because he also who is in the course of the twofold religious wisdom is intelligent, and the duties due ¢o the sacred beings are themselves 7” two divisions 1 The sacred shirt, constantly worn by Parsis of both sexes (young children excepted), is a very loose tunic of white muslin, with very short loose sleeves covering part of the upper arm (see Sls. IV, 4-8). ? The archangel Vohfiman (see Chap. III, 13) is said to have been the first creation of the creator (see Bd. I, 23). 5 The garment of Vohfiman (see Chap. XXXIX, 19). ‘ That is, it is passed twice round the waist before it is tied the first time, but then it is passed a third time round the waist (see Chap. XXXI1X, 1). 134 DApIsTAN-{ DiNfk. which are called the instinctive axd that heard by the ears?. 4. After a man is in the girding they shall tie on, the symptoms of ay sins of the belted body are free from sin which is condemned (vigirinid6); and when he walks uncovered, or naked, or with a twofold garment, there is then no root of the sin of running about uncovered? in him. 5. Moreover, on hymns deixg chanted during a meal an zaward prayer is not also necessary*. 6. The purpose‘ of a cleansing (mtsn-aé) is this, that the suitableness of men for eating is due to worship of the sacred beings and glorification of the sacred beings. 7. And as ¢o their necessary recommendation (siparih)® of any food for eating, the 1 The twofold wisdom of the Avesta comprises the two intellects, the 4sné6 khratus, ‘the durable or instinctive wisdom,’ and the gaoshé-srft6é khratus, ‘the ear-heard or acquired wisdom,’ which are the terms used here. 2 The sin of vishad-dab4risnih, which would have been incurred in any of these cases if no girdle had been worn, is a venial sin of one Farman for each of the three first steps, but becomes a Tanapfhar sin (equivalent to 75 or 400 Farméns) at the fourth step (see Sls. IV, 8-10).
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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