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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 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). 5 This is mentioned as a further illustration of a greater religious duty superseding a lesser one. When the GAthas, or hymns, are being chanted, the reciter is already under the protection of the inward prayer (vag) with which all acts of worship must commence; it is, therefore, unnecessary to take another prayer inwardly before eating. Inward prayer is a short formula which is said to be ‘taken’ and ‘retained’ inwardly, as a protective spell, by muttering its commencement before certain necessary acts, and after the completion of the act the remainder of the formula is ‘spoken out’ aloud, and the spell is dissipated, before the person can converse (see Sls. III, 6). ‘ The MSS. have pém, ‘milk,’ instead of 4im, ‘ purpose,’ but see § 1; the Pahl. letters p and & are often much alike. ° Mrq has sip4sih, ‘ praise ;’ but this and several other emenda- CHAPTER XL, 4-II. 135 glorifying of the sacred beings, and the true usages about recounting 2¢, it is commanded, before eating, when the mouth is not soiled with food, ¢#a¢ the mouth (dahdn) should proceed with the utterance of the pure glorification’. 8. Being thereupon suitably seated, and having properly eaten the food, ove is to make the mouth clean with a tooth-pick and water ; and after eating, before all words, the praise of the sacred beings is glorified by the mouth cleansed by washing. 9. And between the glorifying before eating and the after glorification ove is not? to speak other words, and when during a meal a word is spoken by the mouth, that kind of glorification which z¢ is the custom to utter before and after eating is offered by its own organ (and4m)’. 1o. And every single organ das one function, dé two special functions are connected with the mouth, which are speaking azd eating; and because ¢hey are together ¢hey are mutually opposed, for speaking connects that which is an inward possession with outside teachings (A4shiha), ad through eating, the outside food comes for the inward further vitality of life. 411. As the ancients Aave said, where one operation is appointed unto two operators, z¢ 7s more tions in the same MS. are probably nothing but unsuccessful attempts to render an obscure text intelligible, without taking the trouble to understand it. ? This glorification (st4yisnd) must refer to the inward prayer of § 5, which commences by praising Afharmazd (see Chap. LXXIX, 2, note). 2 Reading 14, ‘not,’ instead of r4f, ‘on account of.’ M14 has altered the passage. * That is, when the spell of the inward prayer is broken by speaking before the proper time (see § 5, note), the spell must be renewed before proceeding with the meal. 136 DApIsTAN-f DiNiK.
2LXXIX, 2, note). 2 Reading 14, ‘not,’ instead of r4f, ‘on account of.’ M14 has altered the passage. * That is, when the spell of the inward prayer is broken by speaking before the proper time (see § 5, note), the spell must be renewed before proceeding with the meal. 136 DApIsTAN-f DiNiK. expressly so that during eating two operations may not both at once (ayag-i#-gtin) be produced, by speaking and by eating. 12. To keep those two operations distinct, one from the other, the custom of uttering the praise of sacred beings and the glorification of sacred beings when the mouth remains in the act of eating, until the mouth becomes clean from food, is decreed as inconsistent with goodness (aham-véhih). 13. And that whch remains from the outpouring (rikh) at the time of a cleansing is called ‘a cleansing (misn-aé).’ 14. One means for the retention of knowledge is through not having that retention of knowledge exhausted, but when ome thus speaks during that cleansing the words are really originating with the mouth, for he does not retain ¢hem; and whenever (maman) he does not speak anything whatever with the tongue, that religious glorification which z¢ is the custom to utter before and after eating is then offered by him from his own limited resources (sAm4n6-i viménd), and it will be offered from his own limited resources. CuapTer XLI, 1. As to the fortieth question and reply, that which you ask is thus: Of those whose decision is this, that it is not necessary to be steadfast in the religion of the Mazda-worshippers—by which decision this is asserted, ¢Aa¢ they should abandon the religion of the Mazda-worshippers—some one disparages the religion amd goes over to a foreign faith (an-airth), then of what nature is his sin CHAPTER XL, 12—XLI, 5. 137 owing thereto, azd what does the sin owing thereto, as regards those of the same foreign religion, amount to? 2. Or order some one then to tell us clearly concerning it, how it is, and how is the disobedience due to this sin. 3. The reply is this, that an adult is worthy of death! on account of the good religion they? would abandon, on account also of the adopted law of the foreign faith 4e is worthy of death, in whose reliance upon the improper law is also the sin which they® maintain and practise by law, and through Jdecug in the same law 4e is equally sinful with them 4. And also when any one is on that course, and his wish is for the same protection, of which a similitude is zz the enduring words of that good law they would forsake, and he adopts that which is vile *, even through that impropriety 4e is equally sinful. 5. When he dies, without renunciation® of that stn and impenitently, in that improperly-constituted law, the position of his soul is then in the worst 1 That is, he commits a mortal sin, for which he could have formerly been condemned to death by the high-priest (see Sls. VIII, 2, 5-7, 21). 3 The teachers of infidelity. 5 The foreigners.
3VIII, 2, 5-7, 21). 3 The teachers of infidelity. 5 The foreigners. ‘ The probable meaning is that if he conforms to the foreign faith merely from politic motives, while retaining a belief in his own religion, he is still equally sinful. 5 This renunciation is effected by the recitation of a particular formula called the Patit, in which every imaginable sin is mentioned with a declaration of repentance of any such sins as the reciter may have committed. But this formal renunciation must be accompanied by atonement and true repentance ; and in order to ascertain the proper atonement all serious sins must be confessed to the high-priest (see Sls. IV, 14, VIII, 1, 2, 8-10). eee + 138 DApIsTAN-f D{NfkK. existence 1, and his punishment is that of many szzs worthy of death; from the demons also there come grievously, hand in hand, pain and suffering, gnawing and stench of many kinds, stinging, tearing, and lacerating, primary evil and discomfort. 6. And through their? law and faith his distress in that worst existence is thus until the last change of existence, when the renovation of ¢he universe is produced by will among living beings. 7. But reality (aitdih), as regards living, arises from renunciation of that disobedience; it makes those attract to the good law who seduced him to that evil law, that which established him improperly in the law it eradicates from 4zs conduct (ribakth), advancing sins it again restrains, and whatever as advanced it repairs again anew through the religion of the Mazda-worshippers, azad he becomes thoughtful, constant, and steadfast. 8. The sin which he set going he restrains and atones for by wealth, trouble, and authorising? commands; even in the body he also undergoes punishment in the three nights (satdth)*; he then obtains forgiveness, and his soul is saved. 9. And as 7¢ is said in the persistent law of the sacred beings®, that ‘the good religion of the sacred beings, who are the Mazda-worshipping superiors, 1 See Chap. XXXIII, 3. 3 The foreigners’. * Or,tibankar may mean ‘lavish.’ The ordering of religious ceremonies, as good works in atonement for sin, is probably intended; and these always imply a lavish expenditure upon the priesthood. * Referring to the three nights’ punishment after the resurrection of the body, which is specially reserved for mortal sinners (see Bd. XXX, 16). ® Quoting, with some alteration, from Pahl. Vend. III, 151. CHAPTER XLI, 6—XLII, I. 139
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.
12 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). 5 This is mentioned as a further illustration of a greater religious duty superseding a lesser one. When the GAthas, or hymns, are being chanted, the reciter is already under the protection of the inward prayer (vag) with which all acts of worship must commence; it is, therefore, unnecessary to take another prayer inwardly before eating. Inward prayer is a short formula which is said to be ‘taken’ and ‘retained’ inwardly, as a protective spell, by muttering its commencement before certain necessary acts, and after the completion of the act the remainder of the formula is ‘spoken out’ aloud, and the spell is dissipated, before the person can converse (see Sls. III, 6). ‘ The MSS. have pém, ‘milk,’ instead of 4im, ‘ purpose,’ but see § 1; the Pahl. letters p and & are often much alike. ° Mrq has sip4sih, ‘ praise ;’ but this and several other emenda- CHAPTER XL, 4-II. 135 glorifying of the sacred beings, and the true usages about recounting 2¢, it is commanded, before eating, when the mouth is not soiled with food, ¢#a¢ the mouth (dahdn) should proceed with the utterance of the pure glorification’. 8. Being thereupon suitably seated, and having properly eaten the food, ove is to make the mouth clean with a tooth-pick and water ; and after eating, before all words, the praise of the sacred beings is glorified by the mouth cleansed by washing. 9. And between the glorifying before eating and the after glorification ove is not? to speak other words, and when during a meal a word is spoken by the mouth, that kind of glorification which z¢ is the custom to utter before and after eating is offered by its own organ (and4m)’. 1o. And every single organ das one function, dé two special functions are connected with the mouth, which are speaking azd eating; and because ¢hey are together ¢hey are mutually opposed, for speaking connects that which is an inward possession with outside teachings (A4shiha), ad through eating, the outside food comes for the inward further vitality of life. 411. As the ancients Aave said, where one operation is appointed unto two operators, z¢ 7s more tions in the same MS. are probably nothing but unsuccessful attempts to render an obscure text intelligible, without taking the trouble to understand it. ? This glorification (st4yisnd) must refer to the inward prayer of § 5, which commences by praising Afharmazd (see Chap. LXXIX, 2, note). 2 Reading 14, ‘not,’ instead of r4f, ‘on account of.’ M14 has altered the passage. * That is, when the spell of the inward prayer is broken by speaking before the proper time (see § 5, note), the spell must be renewed before proceeding with the meal. 136 DApIsTAN-f DiNiK.
2LXXIX, 2, note). 2 Reading 14, ‘not,’ instead of r4f, ‘on account of.’ M14 has altered the passage. * That is, when the spell of the inward prayer is broken by speaking before the proper time (see § 5, note), the spell must be renewed before proceeding with the meal. 136 DApIsTAN-f DiNiK. expressly so that during eating two operations may not both at once (ayag-i#-gtin) be produced, by speaking and by eating. 12. To keep those two operations distinct, one from the other, the custom of uttering the praise of sacred beings and the glorification of sacred beings when the mouth remains in the act of eating, until the mouth becomes clean from food, is decreed as inconsistent with goodness (aham-véhih). 13. And that whch remains from the outpouring (rikh) at the time of a cleansing is called ‘a cleansing (misn-aé).’ 14. One means for the retention of knowledge is through not having that retention of knowledge exhausted, but when ome thus speaks during that cleansing the words are really originating with the mouth, for he does not retain ¢hem; and whenever (maman) he does not speak anything whatever with the tongue, that religious glorification which z¢ is the custom to utter before and after eating is then offered by him from his own limited resources (sAm4n6-i viménd), and it will be offered from his own limited resources. CuapTer XLI, 1. As to the fortieth question and reply, that which you ask is thus: Of those whose decision is this, that it is not necessary to be steadfast in the religion of the Mazda-worshippers—by which decision this is asserted, ¢Aa¢ they should abandon the religion of the Mazda-worshippers—some one disparages the religion amd goes over to a foreign faith (an-airth), then of what nature is his sin CHAPTER XL, 12—XLI, 5. 137 owing thereto, azd what does the sin owing thereto, as regards those of the same foreign religion, amount to? 2. Or order some one then to tell us clearly concerning it, how it is, and how is the disobedience due to this sin. 3. The reply is this, that an adult is worthy of death! on account of the good religion they? would abandon, on account also of the adopted law of the foreign faith 4e is worthy of death, in whose reliance upon the improper law is also the sin which they® maintain and practise by law, and through Jdecug in the same law 4e is equally sinful with them 4. And also when any one is on that course, and his wish is for the same protection, of which a similitude is zz the enduring words of that good law they would forsake, and he adopts that which is vile *, even through that impropriety 4e is equally sinful. 5. When he dies, without renunciation® of that stn and impenitently, in that improperly-constituted law, the position of his soul is then in the worst 1 That is, he commits a mortal sin, for which he could have formerly been condemned to death by the high-priest (see Sls. VIII, 2, 5-7, 21). 3 The teachers of infidelity. 5 The foreigners.
3VIII, 2, 5-7, 21). 3 The teachers of infidelity. 5 The foreigners. ‘ The probable meaning is that if he conforms to the foreign faith merely from politic motives, while retaining a belief in his own religion, he is still equally sinful. 5 This renunciation is effected by the recitation of a particular formula called the Patit, in which every imaginable sin is mentioned with a declaration of repentance of any such sins as the reciter may have committed. But this formal renunciation must be accompanied by atonement and true repentance ; and in order to ascertain the proper atonement all serious sins must be confessed to the high-priest (see Sls. IV, 14, VIII, 1, 2, 8-10). eee + 138 DApIsTAN-f D{NfkK. existence 1, and his punishment is that of many szzs worthy of death; from the demons also there come grievously, hand in hand, pain and suffering, gnawing and stench of many kinds, stinging, tearing, and lacerating, primary evil and discomfort. 6. And through their? law and faith his distress in that worst existence is thus until the last change of existence, when the renovation of ¢he universe is produced by will among living beings. 7. But reality (aitdih), as regards living, arises from renunciation of that disobedience; it makes those attract to the good law who seduced him to that evil law, that which established him improperly in the law it eradicates from 4zs conduct (ribakth), advancing sins it again restrains, and whatever as advanced it repairs again anew through the religion of the Mazda-worshippers, azad he becomes thoughtful, constant, and steadfast. 8. The sin which he set going he restrains and atones for by wealth, trouble, and authorising? commands; even in the body he also undergoes punishment in the three nights (satdth)*; he then obtains forgiveness, and his soul is saved. 9. And as 7¢ is said in the persistent law of the sacred beings®, that ‘the good religion of the sacred beings, who are the Mazda-worshipping superiors, 1 See Chap. XXXIII, 3. 3 The foreigners’. * Or,tibankar may mean ‘lavish.’ The ordering of religious ceremonies, as good works in atonement for sin, is probably intended; and these always imply a lavish expenditure upon the priesthood. * Referring to the three nights’ punishment after the resurrection of the body, which is specially reserved for mortal sinners (see Bd. XXX, 16). ® Quoting, with some alteration, from Pahl. Vend. III, 151. CHAPTER XLI, 6—XLII, I. 139
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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