Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
12 The passage which follows, in brackets, is from Mr4; there being evidently something omitted from K35 at this point. 5 The contamination of water, rain, fire, or earth, by contact with 280 . DADISTAN-? DINIK. 11. Likewise, if he who is a man of the good religion accustoms a woman to illicit intercourse, and through adultery a child is born and grows up, even then to practise undutifully that which undutifulness committed is to make a wretched and clandestine connection. 12. On account of the birth having occurred through illicit intercourse z¢ is grievously sinful; through propriety z¢ is praiseworthy, and through falsity zé is sinful1, amd it is said that a bastard is not appointed in superintendence over any one. 13. Lf it be done so that pregnancy does not occur, even then every single time—not to mention the text (avist4k) as ¢o the matter regarding the destruction of his own living seed*—zt¢ is a sin of two Tanpdhars, which are six hundred stirs’; and regarding that emission zé is inexpiable (atan4pohar)+4 a corpse, being considered a heinous sin (see Sls. II, 9, 50, 76, XIII, 19). 1 That is, procuring the birth of a legitimate child is highly meritorious, but an illegitimate birth is sinful. * Referring probably to Vend. VIII, 77-82, hich states that the voluntary waste of seed is an inexpiable sin, as mentioned at the end of this section. * A Tanapfhar (Av. tanuperetha) sin was originally one that required the sinner to place his body at the disposal of the highpriest, in order to atone for it; but it was not necessarily a sin worthy of death, or mortal sin. At the time when the Vendidad was written, such a sin was punished by two hundred lashes of a horse-whip or scourge (see Vend. IV, 72). Subsequently, when the Vendidad scale of punishments was converted into a scale of weights, for estimating the amounts of sins and good works, a Tanapfhar sin was estimated at three hundred stirs (orarnp) of four dirhams (3paxpn) each (see Sls. I, 1, 2). The weight of 600 stirs was probably about that of 840 rfipis, or 21 Ibs. (see Chap. LII, rn). ‘ That is, a sin which cannot be atoned for even by giving up one’s body for execution. Andp(har in Pahl. Vend. VIII, 82. CHAPTER LXXVIII, 11-17. 231 14. As much on account of the conversation as on account of the companionship of the man who goes unto various women, for the sake of a man’s sin, and is unatoning, shou/d his own body be also defiled with bodily refuse (higar-héménd)!, or should those kinds of harm be not 4ept away from another’, even then every single time of the bodily refuse bringing harm to his own body is a sem of sixty stirs 8, and through making his own body defiled with bodily refuse is each time a sin of sixty stirs; and if he washes with water that defilement with his own bodily refuse, or that which is harmed thereby, every single time z¢ is @ siz of six hundred * stirs.
215. And if it be a foreign or infidel woman, apart from the sinfulness adou¢é which J have written, z¢ is a sin of sixty stirs on account of not controlling the sins and vicious enjoyment of the foreign woman. 16. And, finally, the other various sins which are owing to ¢Azs sin are very numerous, and grievous to thousands of connections, and z¢ is thereby contaminating to them z# a fearful manner. 17. The retribution is renunciation of s¢z in procuring pardon; and the renunciation in his turning from equally grievous disobedience ®, every single 1 See Chap. XLVIII, 19. 2 Mrq has ‘or he does not wash those harmful kinds of bodily refuse,’ which is inconsistent with what follows. 5 This is the estimated weight of a Khir sin, originally the crime of inflicting a severe hurt, ranging from a bruise to a wound or broken bone not endangering life (see Sls. I, 1,2). The weight was probably equal to that of 84 rfipts. « Mrgq has ‘three hundred.’ 5 Reading asrfistih as in Mr4, instead of the aftréistéth of K35. Possibly the latter word might be read 3-trdistOth, ‘the 232 DApISTAN-{ DiNiK. time that e turns from similar viciousness, and as an atonement for the sin, is to arrange, or order, four (arb4) marriages of the next of kin to his own wife, lawfully, authorisedly, and most hopeful of offspring. 18. Through fear of the grievous sinfulness which J have recounted, 7% case of a child of those of the good religion who has no giver of shame’, and to keep lawfully in subjection a child who is under control, he who is unnurtured is lawfully given nurture, avd is nominated for lawfully bringing up. 19. And to turn a man or woman of bad disposition, by eulogy and entreaty, or? dy distress (fangim) and fear and other representations, from that bad disposition azd vicious habit; to order next-of-kin marriage ® and all the religious rites (ham4k din6), the Dvazdah-hémast‘, the ceremony 7% honour of the waters5, and the presentation of holy-water to the fires *; to remove the burden of offspring 7 which is distressing those of the good religion, and to force them from the infidelity acquired, which is a very atoning atonement for such sins, are extremely proper proceedings (avir-farhakhttkth). passing away of the three mighés, referring to the “Av. phrase thrityau khshap6 thraosta, ‘on the passing away of the third night,’ in Hn. II, 18; the three nights are those immediately after death, while the soul is supposed to remain hovering about the body, thinking over its sins, and dreading the approaching judgment of the angel Rashnu; but previous renunciation of sin would relieve it from much of this dread. * That is, one not born in shame, but a legitimate child. M14 has shfr, ‘milk,’ substituted for sharm, ‘ shame.’ 2 Mrg has ‘woman of family with extending sins or bad disposition.’ * See Chap. LXV. * See Chap. XLVIII, 25. 5 Probably the Aban NyAyis. * Probably the Atas Ny4yis. 7 By assisting in their support. CHAPTER LXXVIII, I8—LXXIX, 3. 223
3M14 has shfr, ‘milk,’ substituted for sharm, ‘ shame.’ 2 Mrg has ‘woman of family with extending sins or bad disposition.’ * See Chap. LXV. * See Chap. XLVIII, 25. 5 Probably the Aban NyAyis. * Probably the Atas Ny4yis. 7 By assisting in their support. CHAPTER LXXVIII, I8—LXXIX, 3. 223 CuapTrer LX XIX. 1. As to the seventy-eighth question and reply, that which you ask is thus: What is the decision about water with the word Ith4' and him who shall drink it? 2. When a man 4as performed his ritual and does not take the prayer (v4g6) zxwardly, but drinks water with the word Ith4, what is the decision about this efficacy? of which he takes up one half and abandons one half, how is it necessary, or not, to consider z¢, and what is the sin of it? 3. 4s 4o him who performs half, ov less than half, of the efficacy, and drinks water with the word Ith4, what is the retribution for this sin when he shall commit z¢ occasionally, azd what is good zx order that this sin, when he shall commit z¢, may depart from z¢s source ? 1 The first word of Yas. V, 1, 2 which forms the first portion (after the invocation) of the inward prayer, or grace, to be muttered before eating or drinking. This first portion may be translated as follows: ‘ Here then we praise Ahura-mazda, who gave (or created) both cattle and righteousness, he gave both water and good plants, he gave both the luminaries and the earth, and everything good.’ This is followed by three Ashem-vohfis, each meaning as follows : ‘ Righteousness is the best good, a blessing it is; a blessing be to that which is righteousness to she angel of perfect rectitude.’ After muttering these formulas, or ‘taking’ them inwardly as a protective spell, the mutterer can eat or drink, and after washing his mouth he ‘speaks out’ the spell or vag by reciting certain other formulas aloud. This chapter refers to those who mutilate the vag by muttering only its first word or words, which matter is also treated in Sls. V. ? Supposing that this word, which may be twice read mAan4é and four times m4én4é, represents the Ar. ma’hni, but this is by no means certain. 234 DApIsTAN-{ DiniK. 4. As to him who has performed his Nabar'? ritual, and drinks water with the word Itha, not muttering (and&k6) the zxward prayer (v4g65), and performs a ceremony (yast6), though he does not order a ceremony of Gété-khartd* for himself, is the decision then aéout him anything better, or not; and does the good work of this ceremony of Gété-kharid become just the same as ¢had of the NAbar ceremony, or not? 5. As to him who orders a ceremony of Gété-khartd for * himself, what is then his good work, and what is the value‘ of his worthiness when he does not himself perform because he orders that they should perform for him? 6. Arid as ¢o him who has not performed his teremony, amd is fifteen years o/d, what is then the decision adout him ?
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 passage which follows, in brackets, is from Mr4; there being evidently something omitted from K35 at this point. 5 The contamination of water, rain, fire, or earth, by contact with 280 . DADISTAN-? DINIK. 11. Likewise, if he who is a man of the good religion accustoms a woman to illicit intercourse, and through adultery a child is born and grows up, even then to practise undutifully that which undutifulness committed is to make a wretched and clandestine connection. 12. On account of the birth having occurred through illicit intercourse z¢ is grievously sinful; through propriety z¢ is praiseworthy, and through falsity zé is sinful1, amd it is said that a bastard is not appointed in superintendence over any one. 13. Lf it be done so that pregnancy does not occur, even then every single time—not to mention the text (avist4k) as ¢o the matter regarding the destruction of his own living seed*—zt¢ is a sin of two Tanpdhars, which are six hundred stirs’; and regarding that emission zé is inexpiable (atan4pohar)+4 a corpse, being considered a heinous sin (see Sls. II, 9, 50, 76, XIII, 19). 1 That is, procuring the birth of a legitimate child is highly meritorious, but an illegitimate birth is sinful. * Referring probably to Vend. VIII, 77-82, hich states that the voluntary waste of seed is an inexpiable sin, as mentioned at the end of this section. * A Tanapfhar (Av. tanuperetha) sin was originally one that required the sinner to place his body at the disposal of the highpriest, in order to atone for it; but it was not necessarily a sin worthy of death, or mortal sin. At the time when the Vendidad was written, such a sin was punished by two hundred lashes of a horse-whip or scourge (see Vend. IV, 72). Subsequently, when the Vendidad scale of punishments was converted into a scale of weights, for estimating the amounts of sins and good works, a Tanapfhar sin was estimated at three hundred stirs (orarnp) of four dirhams (3paxpn) each (see Sls. I, 1, 2). The weight of 600 stirs was probably about that of 840 rfipis, or 21 Ibs. (see Chap. LII, rn). ‘ That is, a sin which cannot be atoned for even by giving up one’s body for execution. Andp(har in Pahl. Vend. VIII, 82. CHAPTER LXXVIII, 11-17. 231 14. As much on account of the conversation as on account of the companionship of the man who goes unto various women, for the sake of a man’s sin, and is unatoning, shou/d his own body be also defiled with bodily refuse (higar-héménd)!, or should those kinds of harm be not 4ept away from another’, even then every single time of the bodily refuse bringing harm to his own body is a sem of sixty stirs 8, and through making his own body defiled with bodily refuse is each time a sin of sixty stirs; and if he washes with water that defilement with his own bodily refuse, or that which is harmed thereby, every single time z¢ is @ siz of six hundred * stirs.
215. And if it be a foreign or infidel woman, apart from the sinfulness adou¢é which J have written, z¢ is a sin of sixty stirs on account of not controlling the sins and vicious enjoyment of the foreign woman. 16. And, finally, the other various sins which are owing to ¢Azs sin are very numerous, and grievous to thousands of connections, and z¢ is thereby contaminating to them z# a fearful manner. 17. The retribution is renunciation of s¢z in procuring pardon; and the renunciation in his turning from equally grievous disobedience ®, every single 1 See Chap. XLVIII, 19. 2 Mrq has ‘or he does not wash those harmful kinds of bodily refuse,’ which is inconsistent with what follows. 5 This is the estimated weight of a Khir sin, originally the crime of inflicting a severe hurt, ranging from a bruise to a wound or broken bone not endangering life (see Sls. I, 1,2). The weight was probably equal to that of 84 rfipts. « Mrgq has ‘three hundred.’ 5 Reading asrfistih as in Mr4, instead of the aftréistéth of K35. Possibly the latter word might be read 3-trdistOth, ‘the 232 DApISTAN-{ DiNiK. time that e turns from similar viciousness, and as an atonement for the sin, is to arrange, or order, four (arb4) marriages of the next of kin to his own wife, lawfully, authorisedly, and most hopeful of offspring. 18. Through fear of the grievous sinfulness which J have recounted, 7% case of a child of those of the good religion who has no giver of shame’, and to keep lawfully in subjection a child who is under control, he who is unnurtured is lawfully given nurture, avd is nominated for lawfully bringing up. 19. And to turn a man or woman of bad disposition, by eulogy and entreaty, or? dy distress (fangim) and fear and other representations, from that bad disposition azd vicious habit; to order next-of-kin marriage ® and all the religious rites (ham4k din6), the Dvazdah-hémast‘, the ceremony 7% honour of the waters5, and the presentation of holy-water to the fires *; to remove the burden of offspring 7 which is distressing those of the good religion, and to force them from the infidelity acquired, which is a very atoning atonement for such sins, are extremely proper proceedings (avir-farhakhttkth). passing away of the three mighés, referring to the “Av. phrase thrityau khshap6 thraosta, ‘on the passing away of the third night,’ in Hn. II, 18; the three nights are those immediately after death, while the soul is supposed to remain hovering about the body, thinking over its sins, and dreading the approaching judgment of the angel Rashnu; but previous renunciation of sin would relieve it from much of this dread. * That is, one not born in shame, but a legitimate child. M14 has shfr, ‘milk,’ substituted for sharm, ‘ shame.’ 2 Mrg has ‘woman of family with extending sins or bad disposition.’ * See Chap. LXV. * See Chap. XLVIII, 25. 5 Probably the Aban NyAyis. * Probably the Atas Ny4yis. 7 By assisting in their support. CHAPTER LXXVIII, I8—LXXIX, 3. 223
3M14 has shfr, ‘milk,’ substituted for sharm, ‘ shame.’ 2 Mrg has ‘woman of family with extending sins or bad disposition.’ * See Chap. LXV. * See Chap. XLVIII, 25. 5 Probably the Aban NyAyis. * Probably the Atas Ny4yis. 7 By assisting in their support. CHAPTER LXXVIII, I8—LXXIX, 3. 223 CuapTrer LX XIX. 1. As to the seventy-eighth question and reply, that which you ask is thus: What is the decision about water with the word Ith4' and him who shall drink it? 2. When a man 4as performed his ritual and does not take the prayer (v4g6) zxwardly, but drinks water with the word Ith4, what is the decision about this efficacy? of which he takes up one half and abandons one half, how is it necessary, or not, to consider z¢, and what is the sin of it? 3. 4s 4o him who performs half, ov less than half, of the efficacy, and drinks water with the word Ith4, what is the retribution for this sin when he shall commit z¢ occasionally, azd what is good zx order that this sin, when he shall commit z¢, may depart from z¢s source ? 1 The first word of Yas. V, 1, 2 which forms the first portion (after the invocation) of the inward prayer, or grace, to be muttered before eating or drinking. This first portion may be translated as follows: ‘ Here then we praise Ahura-mazda, who gave (or created) both cattle and righteousness, he gave both water and good plants, he gave both the luminaries and the earth, and everything good.’ This is followed by three Ashem-vohfis, each meaning as follows : ‘ Righteousness is the best good, a blessing it is; a blessing be to that which is righteousness to she angel of perfect rectitude.’ After muttering these formulas, or ‘taking’ them inwardly as a protective spell, the mutterer can eat or drink, and after washing his mouth he ‘speaks out’ the spell or vag by reciting certain other formulas aloud. This chapter refers to those who mutilate the vag by muttering only its first word or words, which matter is also treated in Sls. V. ? Supposing that this word, which may be twice read mAan4é and four times m4én4é, represents the Ar. ma’hni, but this is by no means certain. 234 DApIsTAN-{ DiniK. 4. As to him who has performed his Nabar'? ritual, and drinks water with the word Itha, not muttering (and&k6) the zxward prayer (v4g65), and performs a ceremony (yast6), though he does not order a ceremony of Gété-khartd* for himself, is the decision then aéout him anything better, or not; and does the good work of this ceremony of Gété-kharid become just the same as ¢had of the NAbar ceremony, or not? 5. As to him who orders a ceremony of Gété-khartd for * himself, what is then his good work, and what is the value‘ of his worthiness when he does not himself perform because he orders that they should perform for him? 6. Arid as ¢o him who has not performed his teremony, amd is fifteen years o/d, what is then the decision adout him ?
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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