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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
18. Yet (va likin), if they would have maintained a place for the duty of those days, we should have turned away from them misfortunes of various kinds; but, as they have not maintained ® observance of us zm the day’s duty, we are not able to come in friendship ¢o this house.’ 1 Bzg has ‘celebrate.’ 2 Literally ‘us.’ Lp, B2g omit this and the next two words. 5 Lp, B2g have ‘that just like us are they.’ * Lp, Bzg omit ‘for them.’ ' 5 Bag has ‘maintained observance of us zn.’ 6 Ba2g inserts ‘ proper.’ cn CHAPTER XIII, 4-XIV, 5. 275 9. Thus much they say, and turn away in anger, and go away from that place, CuapTer XIV, 1. The fourteenth subject is this, that, when the nails ave pared according to custom (ba-‘Ailal)}, it is necessary that they put ¢he parings into a paper. 2. And it is further necessary to take the Srésh-baz? enwardly, and to utter three Yath4-ah-vairyés °, 3. And for the speaking of ¢4¢s—to say with each Yath4-ah-vairyé64—the Avesta is this:—Paiti té, meregha Ashé-zusta! imau srvau vaédhayémi, imau srvau 4waédhayémi; imause té srvau, meregha Ashézusta! hyare arstayaséa, karetayaséa, thanvareéa, ishavaska erezifyé-parena, asna#a fradakhshanya paiti daévé-Mazainyan®; ash& vohf manangha yA sruyé pare magaoné*®. 4. Afterwards, ove completes the Baz in the manner that z¢ was taken zxwardly. 5. At those two Yatha-aht-vairyés, wztk which one completes the B4z, at each one, he makes lines (‘Aaétha) zz a little dust in the midst of the nail- ? Bzg has ‘when the nails and a toothpick (‘Ail4l) are pared ;’ and the Gugarti translator takes ‘Zil4l in the same sense.” 3 A particular form of prayer. 8 See Mkh. XXVII, 70 n, * B2g omits these eleven words. 5 Vend. XVII, 26-28 :—‘ Unto thee, O bird Ashé-zusta! do I announce these nails, do I introduce these nails’ (or, according to the Pahlavi, ‘do I make known these nails, these nails do I make thee known to’); ‘may these nails be such for thee, O bird Ashézusta! as spears and knives, bows, falcon-feathered arrows, and sling-stones against the demon Mazainyas.’ ® Yas. XXXIII, 7b:—‘ Through the righteous good thought, by which I am heard before the mighty one.’ T2 276 SAD DAR. parings. 6. And, if he does not know this B4z}, on uttering the Srésh-b4z and those three Yath4-ahtvairyés he zs to furrow three lines, with the nail-cutter?, around the nail-parings, and then he zs to complete the Baz with those Yath4-ahi-vairyés, ad to put the dust, with the end of the nail-cutter, into the midst of the nail-pavings, and carry them to a desert spot. 7. It is necessary that he should carry a hole down through four finger-dreadths of earth, and, having placed the nail-parings in that spot, he puts the soil overhead. 8. For Hérmazd, the good and propitious, has created a bird which they call Ashé-zust?, and they call z¢the bird of Bahman‘*. 9. They also call it the owl, and it eats nails.
28. For Hérmazd, the good and propitious, has created a bird which they call Ashé-zust?, and they call z¢the bird of Bahman‘*. 9. They also call it the owl, and it eats nails. 1o. It is altogether necessary that they do not leave them unbroken, for they woud come into use as weapons (sil4‘h) of wizards’, 11. And they have also said that, if they fall in the midst of food, ¢here is danger of pulmonary consumption. CuaPTer XV. 1. The fifteenth subject is this, when ome sees anything that is welcome to the eyes, it is requisite to say ‘in the name of the sacred being.’ . 2. Because, if they do not say ‘in the name of the sacred being, and an injury happens to that 1 The formula quoted in § 3. ‘2 Bzo omits these four words. 5 ‘See Bd. XIX, 19, 20. * The archangel Vohiman (see Bd. I, 23,26 n). His bird is the cock according to Sls. X, 9. 5 See Sls. XII, 6. CHAPTER XIV, @-XVI, 4. 277 thing, or a disaster occurs, ome becomes a sinner; so far is notorious (ma’hlam), , Cuapter XVI. 1. The sixteenth subject is this, that, when a woman becames pregnant in a house, it is necessary to make ar endeavour so that ¢here may be a continual fire in that house, and: to maintain a. good watch over zé. 2. And, when the child becomes separate from the mother, it is necessary to burn a lamp for three nights and days—if they burn a fire it would be better—so that the demons and fiends may not be able to do any damage and harm; because, when a child is born, it. is. exceedingly delicate for those three days. 3. For it is declared in. revelation’, that, when Zaratust, the Spitam4n, became separate from zs mother, every night, for three nights, a demon came on, with a hundred and fifty ot#er demons, so that they mighé effect the slaughter (halak) of Zaratust, axd, when they had beheld the light of the fire, they had fled away, and had not been able to do any damage and. harm. 4. During forty days it is not proper that they ' should \eave the child alone; and it is also not proper that the mother of the infant shoz/d put her foot over a threshold in the dwelling, or cast er eyes upon a hill, for it? is bad for Aer menstruation. 1 Lp, Bzg have ‘in the good religion.’ This is quoted probably from the Spend Nask (see Sls. X, 4, XIL, 11). ® Bag has ‘ which they have said.’ 278 SAD DAR. CHAPTER XVII. 1. The seventeenth subject is this, that when they cut a toothpick (‘4i141), or a splinter which they wish to apply to the root of the teeth, it is necessary that they retain no bark. 2. For if.a small quantity of bark be on it when they apply z¢ to the teeth, and they cast 2¢ away, if a pregnant woman puts er foot upon it, the danger of that may be that the child comes to harm’. CuapTer XVIII. 1. The eighteenth subject is this, that it is necessary for mankind to make an endeavour, so that they may espouse a wife in ¢hecy youth and beget a child. 2, And for women, in like manner, it is necessary that ¢here should be a longing (rag/bat) for espousing a husband.
3CuapTer XVIII. 1. The eighteenth subject is this, that it is necessary for mankind to make an endeavour, so that they may espouse a wife in ¢hecy youth and beget a child. 2, And for women, in like manner, it is necessary that ¢here should be a longing (rag/bat) for espousing a husband. 3. Because it is declared in revelation’, shat every duty and good work a child performs becomes the father’s and mother’s, just like those which they have performed with their own hands. 4. The meaning (ma’hnf) of par (‘a son’) is that which signifies pt] (‘a bridge’) *, for by this bridge they arrive at that other world. 5. If ¢here.be no child for any one they call A2m one with a severed bridge, that is, the * Owing to her fear of having stepped on dead matter (see Sls. X, 20, XII, 13). 3 In the Spend, Nihadim, and Damd&d Nasks (see Sls. X, 22, XII, 15). 5 This fanciful explanation must be derived from a Pahlavi source, as it is only in that language that the two words are written precisely alike. CHAPTER XVII, I-XVIII, 12. 279 way for him Zo that other world is severed, and he is not able to attain to that world. 6. At the head of the Kinvad bridge he shall remain; although he has performed much duty and good works he is not able to make a passage over the Kinvad bridge, and they do not make up his account and reckoning. 7. And every archangel that comes forward ¢o that place first asks these words, that is, ‘Hast thou brought thy own substitute visibly into the world, or not ?’ 8. When he has not brought 2¢, they will pass over him, and his soul will remain, z# that place}, full of anguish and grief (gam). 9. A similitude (mitHél) of it is like that which happens when any one may be in a wilderness, and there may be fear of wild animals and creatures, and near to him may be his own town, du¢ a river of water is in front?, and it is not possible to make a passage over that river, as a bridge is fallen in, and ‘he is not able to arrive at that town, d¢ he is always upon the bank (sar¢) speakiug thus*: ‘Would that the bridge would become perfect !’ 10. The duty as to children‘ is in this aggregate’, 11. Therefore, the creator Hérmazd as granted unto men that, if ¢heve be any one to whom sickness from heaven may occur, and ¢here be no provision of a child for him, he Aas commanded him that he should make some one a son of his own, as® a friend of zs soul, and should receive a child, because every duty can be delegated. 12. That person is in place of a 1 Lp, Bzg add ‘on the bridge.’ 2. La omits these eight words. 5 Lp, Bzg have ‘always in regret (‘hasrat) thus.’ « Lp has ‘as to the command.’ 5 Lp has ‘manner,’ and J15 has ‘endeavour.’ * Lp, Bzg have ‘ some one through his own affection,’ _ - 280° SAD DAR. child, and every duty and good work that he performs shall be just like that which is performed by one’s own hand.
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.
18. Yet (va likin), if they would have maintained a place for the duty of those days, we should have turned away from them misfortunes of various kinds; but, as they have not maintained ® observance of us zm the day’s duty, we are not able to come in friendship ¢o this house.’ 1 Bzg has ‘celebrate.’ 2 Literally ‘us.’ Lp, B2g omit this and the next two words. 5 Lp, B2g have ‘that just like us are they.’ * Lp, Bzg omit ‘for them.’ ' 5 Bag has ‘maintained observance of us zn.’ 6 Ba2g inserts ‘ proper.’ cn CHAPTER XIII, 4-XIV, 5. 275 9. Thus much they say, and turn away in anger, and go away from that place, CuapTer XIV, 1. The fourteenth subject is this, that, when the nails ave pared according to custom (ba-‘Ailal)}, it is necessary that they put ¢he parings into a paper. 2. And it is further necessary to take the Srésh-baz? enwardly, and to utter three Yath4-ah-vairyés °, 3. And for the speaking of ¢4¢s—to say with each Yath4-ah-vairyé64—the Avesta is this:—Paiti té, meregha Ashé-zusta! imau srvau vaédhayémi, imau srvau 4waédhayémi; imause té srvau, meregha Ashézusta! hyare arstayaséa, karetayaséa, thanvareéa, ishavaska erezifyé-parena, asna#a fradakhshanya paiti daévé-Mazainyan®; ash& vohf manangha yA sruyé pare magaoné*®. 4. Afterwards, ove completes the Baz in the manner that z¢ was taken zxwardly. 5. At those two Yatha-aht-vairyés, wztk which one completes the B4z, at each one, he makes lines (‘Aaétha) zz a little dust in the midst of the nail- ? Bzg has ‘when the nails and a toothpick (‘Ail4l) are pared ;’ and the Gugarti translator takes ‘Zil4l in the same sense.” 3 A particular form of prayer. 8 See Mkh. XXVII, 70 n, * B2g omits these eleven words. 5 Vend. XVII, 26-28 :—‘ Unto thee, O bird Ashé-zusta! do I announce these nails, do I introduce these nails’ (or, according to the Pahlavi, ‘do I make known these nails, these nails do I make thee known to’); ‘may these nails be such for thee, O bird Ashézusta! as spears and knives, bows, falcon-feathered arrows, and sling-stones against the demon Mazainyas.’ ® Yas. XXXIII, 7b:—‘ Through the righteous good thought, by which I am heard before the mighty one.’ T2 276 SAD DAR. parings. 6. And, if he does not know this B4z}, on uttering the Srésh-b4z and those three Yath4-ahtvairyés he zs to furrow three lines, with the nail-cutter?, around the nail-parings, and then he zs to complete the Baz with those Yath4-ahi-vairyés, ad to put the dust, with the end of the nail-cutter, into the midst of the nail-pavings, and carry them to a desert spot. 7. It is necessary that he should carry a hole down through four finger-dreadths of earth, and, having placed the nail-parings in that spot, he puts the soil overhead. 8. For Hérmazd, the good and propitious, has created a bird which they call Ashé-zust?, and they call z¢the bird of Bahman‘*. 9. They also call it the owl, and it eats nails.
28. For Hérmazd, the good and propitious, has created a bird which they call Ashé-zust?, and they call z¢the bird of Bahman‘*. 9. They also call it the owl, and it eats nails. 1o. It is altogether necessary that they do not leave them unbroken, for they woud come into use as weapons (sil4‘h) of wizards’, 11. And they have also said that, if they fall in the midst of food, ¢here is danger of pulmonary consumption. CuaPTer XV. 1. The fifteenth subject is this, when ome sees anything that is welcome to the eyes, it is requisite to say ‘in the name of the sacred being.’ . 2. Because, if they do not say ‘in the name of the sacred being, and an injury happens to that 1 The formula quoted in § 3. ‘2 Bzo omits these four words. 5 ‘See Bd. XIX, 19, 20. * The archangel Vohiman (see Bd. I, 23,26 n). His bird is the cock according to Sls. X, 9. 5 See Sls. XII, 6. CHAPTER XIV, @-XVI, 4. 277 thing, or a disaster occurs, ome becomes a sinner; so far is notorious (ma’hlam), , Cuapter XVI. 1. The sixteenth subject is this, that, when a woman becames pregnant in a house, it is necessary to make ar endeavour so that ¢here may be a continual fire in that house, and: to maintain a. good watch over zé. 2. And, when the child becomes separate from the mother, it is necessary to burn a lamp for three nights and days—if they burn a fire it would be better—so that the demons and fiends may not be able to do any damage and harm; because, when a child is born, it. is. exceedingly delicate for those three days. 3. For it is declared in. revelation’, that, when Zaratust, the Spitam4n, became separate from zs mother, every night, for three nights, a demon came on, with a hundred and fifty ot#er demons, so that they mighé effect the slaughter (halak) of Zaratust, axd, when they had beheld the light of the fire, they had fled away, and had not been able to do any damage and. harm. 4. During forty days it is not proper that they ' should \eave the child alone; and it is also not proper that the mother of the infant shoz/d put her foot over a threshold in the dwelling, or cast er eyes upon a hill, for it? is bad for Aer menstruation. 1 Lp, Bzg have ‘in the good religion.’ This is quoted probably from the Spend Nask (see Sls. X, 4, XIL, 11). ® Bag has ‘ which they have said.’ 278 SAD DAR. CHAPTER XVII. 1. The seventeenth subject is this, that when they cut a toothpick (‘4i141), or a splinter which they wish to apply to the root of the teeth, it is necessary that they retain no bark. 2. For if.a small quantity of bark be on it when they apply z¢ to the teeth, and they cast 2¢ away, if a pregnant woman puts er foot upon it, the danger of that may be that the child comes to harm’. CuapTer XVIII. 1. The eighteenth subject is this, that it is necessary for mankind to make an endeavour, so that they may espouse a wife in ¢hecy youth and beget a child. 2, And for women, in like manner, it is necessary that ¢here should be a longing (rag/bat) for espousing a husband.
3CuapTer XVIII. 1. The eighteenth subject is this, that it is necessary for mankind to make an endeavour, so that they may espouse a wife in ¢hecy youth and beget a child. 2, And for women, in like manner, it is necessary that ¢here should be a longing (rag/bat) for espousing a husband. 3. Because it is declared in revelation’, shat every duty and good work a child performs becomes the father’s and mother’s, just like those which they have performed with their own hands. 4. The meaning (ma’hnf) of par (‘a son’) is that which signifies pt] (‘a bridge’) *, for by this bridge they arrive at that other world. 5. If ¢here.be no child for any one they call A2m one with a severed bridge, that is, the * Owing to her fear of having stepped on dead matter (see Sls. X, 20, XII, 13). 3 In the Spend, Nihadim, and Damd&d Nasks (see Sls. X, 22, XII, 15). 5 This fanciful explanation must be derived from a Pahlavi source, as it is only in that language that the two words are written precisely alike. CHAPTER XVII, I-XVIII, 12. 279 way for him Zo that other world is severed, and he is not able to attain to that world. 6. At the head of the Kinvad bridge he shall remain; although he has performed much duty and good works he is not able to make a passage over the Kinvad bridge, and they do not make up his account and reckoning. 7. And every archangel that comes forward ¢o that place first asks these words, that is, ‘Hast thou brought thy own substitute visibly into the world, or not ?’ 8. When he has not brought 2¢, they will pass over him, and his soul will remain, z# that place}, full of anguish and grief (gam). 9. A similitude (mitHél) of it is like that which happens when any one may be in a wilderness, and there may be fear of wild animals and creatures, and near to him may be his own town, du¢ a river of water is in front?, and it is not possible to make a passage over that river, as a bridge is fallen in, and ‘he is not able to arrive at that town, d¢ he is always upon the bank (sar¢) speakiug thus*: ‘Would that the bridge would become perfect !’ 10. The duty as to children‘ is in this aggregate’, 11. Therefore, the creator Hérmazd as granted unto men that, if ¢heve be any one to whom sickness from heaven may occur, and ¢here be no provision of a child for him, he Aas commanded him that he should make some one a son of his own, as® a friend of zs soul, and should receive a child, because every duty can be delegated. 12. That person is in place of a 1 Lp, Bzg add ‘on the bridge.’ 2. La omits these eight words. 5 Lp, Bzg have ‘always in regret (‘hasrat) thus.’ « Lp has ‘as to the command.’ 5 Lp has ‘manner,’ and J15 has ‘endeavour.’ * Lp, Bzg have ‘ some one through his own affection,’ _ - 280° SAD DAR. child, and every duty and good work that he performs shall be just like that which is performed by one’s own hand.
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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