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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. J¢ zs connected with that fiend, axd they wage warfare, and it keeps her away from the body of man. 5. Then, as the fire becomes successful over failed to notice that retribution and atonement are advantageous in this case, because they save the soul from punishment. 1 Lp, Bzg have ‘no good work resides.’ 3 Lp, Bzg have ‘which will liberate him from torment and punishment.’ 5 See Mkh. XXVII, 7on, Sls. XII, 32. * A formula in praise of righteousness, which begins with these two Avesta words, and is in constant use (see Bd. XX, 2). 266 SAD DAR, that fiend, azd puts her to flight (hazimat), a sneeze comes because that fiend comes out. 6. Afterwards, because it is necessary, they recite these zwward prayers! and perform the benediction (4frin) of the fire, so that it may remain for a long period while thou art keeping? this fiend defeated. 7. When another person hears the sneeze, it is likewise requisite for him to utter the said prayers, and to accomplish the benediction of that spirit, Cuapter VIII. 1. The eighth subject is this, that it is necessary to maintain the religion by rule (dastfr), and to practise obedience to the commands of the highpriests; and every duty that people perform they should perform by their authority. 2. For it is declared in the good religion, that, if they accomplish as many good works as the leaves of the trees, ov the sand-grazus of the desert, ov the drops (qaérah) of rain, which they do not perform by command of the high-priests, ov to their satisfaction, no merit whatever attains to their souls, and for the good works they have done they obtain sin as a recompense. 3. While such a one is living it is not proper to call him righteous, and when he dies he does not attain to heaven, and nota single archangel comes‘ near him. 4. He does not make his escape from the hands of the demons and Aharman, and he 1 The formulas are muttered as a spell. ® Bag has ‘it is making.’ : § In some parts of Europe it is still the custom to invoke a blessing, by means of some formula, on hearing a sneeze. * Lp, B2g have ‘ goes.’ CHAPTER VII, 6-IX, 5. 267 does not obtain a release from hell. 5. Because duties azd good works’ attain to the soul on those occasions when they perform ¢hem with the authority of the high-priests and those acquainted with the religion, and when they give them one-tenth of those good works?. Cuapter LX. 1. The ninth subject is this, that it is necessary to practise abstinence from committing oy permitting unnatural intercourse’, 2. For this is the chief of all sins zz the religion: there is no worse sin than this in the good religion, and it is proper to call those who commit it worthy of death in reality.
2For this is the chief of all sins zz the religion: there is no worse sin than this in the good religion, and it is proper to call those who commit it worthy of death in reality. 3. If any one comes forth to them, and shall see them in the act, amd is working with an axe’, it is requisite for him to cut of the heads or to rip up the bellies of both, azd it is no sin for him. 4. Butz it is not proper to kill any person without the authority of high-priests and kings, except on account of committing ov permitting unnatural intercourse. 5. For it says in revelation that unnatural intercourse is on a par with Aharman, with Afrasiyab®, with Dahak®, with Tfr-i Bradar-vakhsh* who slew 1 That is, the merit of performing them. * The principles of blind submission of the laity to the priesthood, and complete abnegation of private judgment, which pervade the whole of the Sad Dar, are especially conspicuous in this chapter. They are the ideas prevalent in the darkest ages of the religion, which have now nearly disappeared with the spread of true knowledge as in other faiths. * Ghulambaragt u maagart, * Bzg, J15 have ‘takes a look,’ and J1g adds ‘he shall kill shem.’ 5 See Mkh. VIII, 29 n. * One of five brothers of the Karap tribe (see Byt. II, 3, Dd. LXXII, 8). 268 "SAD DAR. Zaratust, with Malkés! who will arise, with the serpent Sruvar which existed in the days of Sam Nariman?, and as many sins as are theirs. 6. And Aharman, the evil ove, becomes more joyful, owing to this practice, than owing to the other sins which have made high-priests. necessary*; for the soul itself of that person becomes extinct. 7. And when they commit ¢he six with women, it is just the same as that with men. ‘CHAPTER X. 1. The tenth subject is this, that it is incumbent on all those of the good religion, women and men, every one who attains to fifteen years, to wear the sacred thread-girdle*, 2. Because the sacred threadgirdle is to be a girding of the loins and to preserve obedience (¢4’hat) to the Lord, may he be honoured and glorified ("hazza va galla)! 3. The first person who set the wearing of this sacred thread-girdle in view was Jamshéd®, 4. And it may be the whole (gumlah) of the demons and fiends who are made extinct by the glory of wearing the sacred thread-girdle. 5. Every one who fas tied the sacred threadgirdle vound the waist is out of the department of Aharman, and is established in the department of 1 See Mkh. XXVII, 28 n. ® S4ma and Naremanau are two titles of the hero Keresaspa who slew the serpent Srvara (see SBE, vol. xviii, pp. 369-371). In the Shahn4mah he is called S4m, son of Narim4n. 8 J1g has ‘ which the high priests have made manifest.’ * See Dd. XXXIX, 1n. A modification of the age is recommended in Chap. XLVI. 5 Av. Yima khshaéta (see Mkh. XXVII, 24 n). CHAPTER IX, 6—X, 9. 269
3xviii, pp. 369-371). In the Shahn4mah he is called S4m, son of Narim4n. 8 J1g has ‘ which the high priests have made manifest.’ * See Dd. XXXIX, 1n. A modification of the age is recommended in Chap. XLVI. 5 Av. Yima khshaéta (see Mkh. XXVII, 24 n). CHAPTER IX, 6—X, 9. 269 Hérmazd. 6. And also, while he keeps the sacred thread-girdle on the waist, there is a share for him of all those duties and good works which they perform in the earth of seven regions. 7. It is like that which occurs when they are performing hamA zér and ham4 ash6}, and have put oz this sacred threaagirdle on that account, ov when, similarly, some one in Kasmir, or Fran-veg, or Kangdez, or the enclosure - formed by Jam?, performs a good work, avd we are not able to perform z¢ with hamé zér, then they and we, who wear the sacred thread-girdle on the waist, are mutually connected and equally meritorious, one with the other. 8. As no good work attains to him who does not wear a sacred thread-girdle—excepting that which he performs himself—it is therefore necessary that any one of mankind shou/d not put z¢3 away from the waist on any occasion, so that the associated good works of those of the good religion may attain to him. g. And those four knots‘, wz¢# which they tie z¢ on, are on this account, that it #ay give four attestations. 1 These words form part of a benedictory formula which con-" cludes certain ceremonies (see Haug’s Essays, pp. 407, 409), and the recital of them implies that the ceremony, which is a good work, has been fully and satisfactorily completed. If this good work be in excess of what is wanted to balance its performer’s sins, it can be imputed to any other member of the good religion who may be in want of it, provided he wears the girdle. The MSS. have hama for hamé. 2 These four localities are considered to be isolated from the seven - regions to some extent (see Bd. XXIX, 4), probably implying that they were supposed to contain Mazda-worshippers independent of Iranian rule, or that their position had become unknown. (See also Mkh. XXVII, 27-31, 58, 62, XLIV, 17-35, LXH, 13-19.) 5 Lp, B2g have ‘that mankind shou/d not put the girdle.’ * That is, two double knots, one before and the other behind (see SBE, vol. xviii, pp. 386, 387). 270 SAD DAR.
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.
14. J¢ zs connected with that fiend, axd they wage warfare, and it keeps her away from the body of man. 5. Then, as the fire becomes successful over failed to notice that retribution and atonement are advantageous in this case, because they save the soul from punishment. 1 Lp, Bzg have ‘no good work resides.’ 3 Lp, Bzg have ‘which will liberate him from torment and punishment.’ 5 See Mkh. XXVII, 7on, Sls. XII, 32. * A formula in praise of righteousness, which begins with these two Avesta words, and is in constant use (see Bd. XX, 2). 266 SAD DAR, that fiend, azd puts her to flight (hazimat), a sneeze comes because that fiend comes out. 6. Afterwards, because it is necessary, they recite these zwward prayers! and perform the benediction (4frin) of the fire, so that it may remain for a long period while thou art keeping? this fiend defeated. 7. When another person hears the sneeze, it is likewise requisite for him to utter the said prayers, and to accomplish the benediction of that spirit, Cuapter VIII. 1. The eighth subject is this, that it is necessary to maintain the religion by rule (dastfr), and to practise obedience to the commands of the highpriests; and every duty that people perform they should perform by their authority. 2. For it is declared in the good religion, that, if they accomplish as many good works as the leaves of the trees, ov the sand-grazus of the desert, ov the drops (qaérah) of rain, which they do not perform by command of the high-priests, ov to their satisfaction, no merit whatever attains to their souls, and for the good works they have done they obtain sin as a recompense. 3. While such a one is living it is not proper to call him righteous, and when he dies he does not attain to heaven, and nota single archangel comes‘ near him. 4. He does not make his escape from the hands of the demons and Aharman, and he 1 The formulas are muttered as a spell. ® Bag has ‘it is making.’ : § In some parts of Europe it is still the custom to invoke a blessing, by means of some formula, on hearing a sneeze. * Lp, B2g have ‘ goes.’ CHAPTER VII, 6-IX, 5. 267 does not obtain a release from hell. 5. Because duties azd good works’ attain to the soul on those occasions when they perform ¢hem with the authority of the high-priests and those acquainted with the religion, and when they give them one-tenth of those good works?. Cuapter LX. 1. The ninth subject is this, that it is necessary to practise abstinence from committing oy permitting unnatural intercourse’, 2. For this is the chief of all sins zz the religion: there is no worse sin than this in the good religion, and it is proper to call those who commit it worthy of death in reality.
2For this is the chief of all sins zz the religion: there is no worse sin than this in the good religion, and it is proper to call those who commit it worthy of death in reality. 3. If any one comes forth to them, and shall see them in the act, amd is working with an axe’, it is requisite for him to cut of the heads or to rip up the bellies of both, azd it is no sin for him. 4. Butz it is not proper to kill any person without the authority of high-priests and kings, except on account of committing ov permitting unnatural intercourse. 5. For it says in revelation that unnatural intercourse is on a par with Aharman, with Afrasiyab®, with Dahak®, with Tfr-i Bradar-vakhsh* who slew 1 That is, the merit of performing them. * The principles of blind submission of the laity to the priesthood, and complete abnegation of private judgment, which pervade the whole of the Sad Dar, are especially conspicuous in this chapter. They are the ideas prevalent in the darkest ages of the religion, which have now nearly disappeared with the spread of true knowledge as in other faiths. * Ghulambaragt u maagart, * Bzg, J15 have ‘takes a look,’ and J1g adds ‘he shall kill shem.’ 5 See Mkh. VIII, 29 n. * One of five brothers of the Karap tribe (see Byt. II, 3, Dd. LXXII, 8). 268 "SAD DAR. Zaratust, with Malkés! who will arise, with the serpent Sruvar which existed in the days of Sam Nariman?, and as many sins as are theirs. 6. And Aharman, the evil ove, becomes more joyful, owing to this practice, than owing to the other sins which have made high-priests. necessary*; for the soul itself of that person becomes extinct. 7. And when they commit ¢he six with women, it is just the same as that with men. ‘CHAPTER X. 1. The tenth subject is this, that it is incumbent on all those of the good religion, women and men, every one who attains to fifteen years, to wear the sacred thread-girdle*, 2. Because the sacred threadgirdle is to be a girding of the loins and to preserve obedience (¢4’hat) to the Lord, may he be honoured and glorified ("hazza va galla)! 3. The first person who set the wearing of this sacred thread-girdle in view was Jamshéd®, 4. And it may be the whole (gumlah) of the demons and fiends who are made extinct by the glory of wearing the sacred thread-girdle. 5. Every one who fas tied the sacred threadgirdle vound the waist is out of the department of Aharman, and is established in the department of 1 See Mkh. XXVII, 28 n. ® S4ma and Naremanau are two titles of the hero Keresaspa who slew the serpent Srvara (see SBE, vol. xviii, pp. 369-371). In the Shahn4mah he is called S4m, son of Narim4n. 8 J1g has ‘ which the high priests have made manifest.’ * See Dd. XXXIX, 1n. A modification of the age is recommended in Chap. XLVI. 5 Av. Yima khshaéta (see Mkh. XXVII, 24 n). CHAPTER IX, 6—X, 9. 269
3xviii, pp. 369-371). In the Shahn4mah he is called S4m, son of Narim4n. 8 J1g has ‘ which the high priests have made manifest.’ * See Dd. XXXIX, 1n. A modification of the age is recommended in Chap. XLVI. 5 Av. Yima khshaéta (see Mkh. XXVII, 24 n). CHAPTER IX, 6—X, 9. 269 Hérmazd. 6. And also, while he keeps the sacred thread-girdle on the waist, there is a share for him of all those duties and good works which they perform in the earth of seven regions. 7. It is like that which occurs when they are performing hamA zér and ham4 ash6}, and have put oz this sacred threaagirdle on that account, ov when, similarly, some one in Kasmir, or Fran-veg, or Kangdez, or the enclosure - formed by Jam?, performs a good work, avd we are not able to perform z¢ with hamé zér, then they and we, who wear the sacred thread-girdle on the waist, are mutually connected and equally meritorious, one with the other. 8. As no good work attains to him who does not wear a sacred thread-girdle—excepting that which he performs himself—it is therefore necessary that any one of mankind shou/d not put z¢3 away from the waist on any occasion, so that the associated good works of those of the good religion may attain to him. g. And those four knots‘, wz¢# which they tie z¢ on, are on this account, that it #ay give four attestations. 1 These words form part of a benedictory formula which con-" cludes certain ceremonies (see Haug’s Essays, pp. 407, 409), and the recital of them implies that the ceremony, which is a good work, has been fully and satisfactorily completed. If this good work be in excess of what is wanted to balance its performer’s sins, it can be imputed to any other member of the good religion who may be in want of it, provided he wears the girdle. The MSS. have hama for hamé. 2 These four localities are considered to be isolated from the seven - regions to some extent (see Bd. XXIX, 4), probably implying that they were supposed to contain Mazda-worshippers independent of Iranian rule, or that their position had become unknown. (See also Mkh. XXVII, 27-31, 58, 62, XLIV, 17-35, LXH, 13-19.) 5 Lp, B2g have ‘that mankind shou/d not put the girdle.’ * That is, two double knots, one before and the other behind (see SBE, vol. xviii, pp. 386, 387). 270 SAD DAR.
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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