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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1child, and every duty and good work that he performs shall be just like that which is performed by one’s own hand. 13. And, finally, if any one departs from the world (duny4)! and possesses no adopted child, it is incumbent on the priests and high-priests and his relations to appoint his adopted son, and it is necessary to bring some one in sight on that account, so that his soul may spring away from the torment of hell. 14. Because, every time that his relations do not pay attention ¢o ¢hzs, when they proceed to that other world, the soul of that person hangs about them and speaks thus: ‘I left with you something that I had collected and borne trouble for in many years, and you seized upon z¢, and put z¢ into your own expenditure (‘Zarg), and did not seek for? mercy (safqat) on my soul. 15. /# the same manner as I have remained, delayed (matqtf) zz this place, I wz/é not let you pass ; so that you wz// make no passage over the Xinvad bridge till the sacred being takes my rights away from you.’ 16. Then the angel Rashn and the angel. Mihir® make up their reckoning, and, as to whatever those persons have seized upon from the o¢her’s property‘, for every single dinar the account makes four, and they take away the equivalent. 17. And, as in that world ¢here are no gold and silver, they take away from their souls the good works that they have done, and they give ¢hem to the soul of this other. ‘18. Still, while o¢hers do not appoint the adopted son, they are not able to pass over the Kinvad bridge, nor to arrive at their own station. 1 La omits these nine words. 3 Bag has ‘ bring.’ 3 See Mkh. II, 118,119. * Lp, J1g insert ‘and have expended.’ CHAPTER XVIII, I3—XIX, 5. 281 19. There is no duty whatever more incumbent on relations than this duty, and every time that they appoint an adopted son for any one it is just as though they have made the deceased alive; and there are no limit (hadd) and end (nihdyat) of their good works. Cuaprer XIX, 1. The nineteenth subject is this, that the performance of agriculture is like that when some one is performing the ceremonial of the sacred beings, and it is necessary to maintain much respect for agriculturists ; it is also necessary to keep trouble and strife far from them.
2Cuaprer XIX, 1. The nineteenth subject is this, that the performance of agriculture is like that when some one is performing the ceremonial of the sacred beings, and it is necessary to maintain much respect for agriculturists ; it is also necessary to keep trouble and strife far from them. 2. For it is declared in revelation, that, as ¢o every one who replants a shrub, while that shrub ov tree exists at the place, every good work that every one, who eats of that shrub, does in that state of repletion becomes the agriculturist’s, just like those which are done by his own hand. 3. If any one orders 7¢, just as that good work occurs! much new repose (ra‘hat) and comfort reach his soul”, 4. 4s ¢o corn and grain (hubfib) and whatever they sow, it is just like this®, because, as regards every one who eats wheat, barley, and other grains, and performs duty and good works, they become ¢hose of the sower of¢ those grains, just as those which are performed by his own hand. 5. Because, for the life of mankind a crop was necessary, the creation of a 1 Lp, Bag have ‘is performed.’ § * Lp, Bag add ‘therefrom.’ 5 Bzg adds ‘ way.’ ‘ La omits the rest of this chapter, as well as the words ‘they become,’ by mistake, 282 SAD DAR. creator? after the sacred being, the most high’, owing to the work of the agriculturist. 6. For every one who eats anything dies, therefore, as regards that person by whose work the life of mankind is established, it is necessary to consider him valuable and precious. CHAPTER XX. 1. The twentieth subject is this, that it is incumbent on those of the good religion that they continually give something to the worthy to eat, on account (gihat) of that which it says in revelation® thus: ‘When thou givest things to some one that he may eat, every duty and good work that he performs in that state of repletion become ¢hose of that person, who has given that bread or food to him, just like those which he has performed with his own hand.’ 2. And if he commits a sin, he who may have given food to him is innocent. 3. But it is necessary that he be of the good religion and worthy; they should give something to one of a different religion only in case of extreme necessity (gardrat), lest it become as a sin. CuapTer XXI, 1. The twenty-first subject is this, that, when they eat bread, it is necessary that one should recite 1 Bzo, J15 omit these five words. 4 Jrg has ‘after its creation dy the sacred being, the creator.’ The alteration of this sentence, in Bzg and J15, seems due to their writers’ reluctance to attribute the power of creating, even figuratively, to the mere producer of a crop. 5 In the Nih4dQm Nask (see Sls. X, 23, XII, 16). CHAPTER XIX, 6—XxXI, 6. 283 the Ith4-Ad-yazamaidé! and three Ashem-vohts?, especially (ba-4433atam) in the benediction-ceremonies (4fring4n).
35 In the Nih4dQm Nask (see Sls. X, 23, XII, 16). CHAPTER XIX, 6—XxXI, 6. 283 the Ith4-Ad-yazamaidé! and three Ashem-vohts?, especially (ba-4433atam) in the benediction-ceremonies (4fring4n). 2. For it is declared in the good religion of the Mazda-worshippers, that, when they wish to celebrate the sacred feast (myazd) and benedictionceremonies, it is necessary that all persons who are seated at the feast should take up the znward prayer. 3. For each man an angel is stationed, on the righthand side, and two angels for the priests. 4. But when they eat chatteringly, ov relate the news (hadity)?, the angels depart from them, and a demon seizes on the place of each angel. 5. And in former times the custom (’h4dat) of the people would have been in this manner, that, if any one should have come to the door in the middle of the feast, that person whose Afringdn-precinct it might have been, ov whoever should have gone to the expense of that Afringan, would have had words with that zz¢ruding person®, and would have also spoken thus: ‘As thou hast brought my feast to harm, give me back whatever has been the cost °.’ 6. And zz one place in revelation z¢ zs declared 1 Yas. V, 1, 2, of which these are the first three words. This, with the three Ashem-vohis, constitutes the inward prayer, or grace, before eating (see Dd. LXXIX, 1 n). 2 See Chap. VII, 1 n. 8 By which they commit the sin of breaking the protective spell of the inward prayer. ‘ Lp, B2g have ‘a demon is (Bzg stands) in place of the angel.’ 5 Bzg has ‘would have spoken to that person who had uttered words, would have taken something away from him.’ Lp merely adds ‘would have taken something’ to the words in the text. 6 Bag has only, ‘As it is my feast, give 2# back.’ The interruption having destroyed the merit of the ceremony. 284 SAD DAR. that from eating chatteringly itself is the sin, fort every one who is chattering during the eating of bread is just like him who is smiting and harassing the angels of the spiritual existences. 7. Therefore, if there be any one who is nat able to consecrate a sacred cake’, it.is necessary to eat bread with the zxward prayer of Hérmazd, that. is, the archangels. 8. And, if he does not altogether know 2¢, he recites the Ith4-4d-yazamaidé? and three Ashem-vohis, and eats up the bread. 9. Afterwards he makes 4zs mouth clean, and, four Ashem-vohtis and two Yathd-ahd-vairyés decug spoken out*, he zs then to utter words. ,
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.
1child, and every duty and good work that he performs shall be just like that which is performed by one’s own hand. 13. And, finally, if any one departs from the world (duny4)! and possesses no adopted child, it is incumbent on the priests and high-priests and his relations to appoint his adopted son, and it is necessary to bring some one in sight on that account, so that his soul may spring away from the torment of hell. 14. Because, every time that his relations do not pay attention ¢o ¢hzs, when they proceed to that other world, the soul of that person hangs about them and speaks thus: ‘I left with you something that I had collected and borne trouble for in many years, and you seized upon z¢, and put z¢ into your own expenditure (‘Zarg), and did not seek for? mercy (safqat) on my soul. 15. /# the same manner as I have remained, delayed (matqtf) zz this place, I wz/é not let you pass ; so that you wz// make no passage over the Xinvad bridge till the sacred being takes my rights away from you.’ 16. Then the angel Rashn and the angel. Mihir® make up their reckoning, and, as to whatever those persons have seized upon from the o¢her’s property‘, for every single dinar the account makes four, and they take away the equivalent. 17. And, as in that world ¢here are no gold and silver, they take away from their souls the good works that they have done, and they give ¢hem to the soul of this other. ‘18. Still, while o¢hers do not appoint the adopted son, they are not able to pass over the Kinvad bridge, nor to arrive at their own station. 1 La omits these nine words. 3 Bag has ‘ bring.’ 3 See Mkh. II, 118,119. * Lp, J1g insert ‘and have expended.’ CHAPTER XVIII, I3—XIX, 5. 281 19. There is no duty whatever more incumbent on relations than this duty, and every time that they appoint an adopted son for any one it is just as though they have made the deceased alive; and there are no limit (hadd) and end (nihdyat) of their good works. Cuaprer XIX, 1. The nineteenth subject is this, that the performance of agriculture is like that when some one is performing the ceremonial of the sacred beings, and it is necessary to maintain much respect for agriculturists ; it is also necessary to keep trouble and strife far from them.
2Cuaprer XIX, 1. The nineteenth subject is this, that the performance of agriculture is like that when some one is performing the ceremonial of the sacred beings, and it is necessary to maintain much respect for agriculturists ; it is also necessary to keep trouble and strife far from them. 2. For it is declared in revelation, that, as ¢o every one who replants a shrub, while that shrub ov tree exists at the place, every good work that every one, who eats of that shrub, does in that state of repletion becomes the agriculturist’s, just like those which are done by his own hand. 3. If any one orders 7¢, just as that good work occurs! much new repose (ra‘hat) and comfort reach his soul”, 4. 4s ¢o corn and grain (hubfib) and whatever they sow, it is just like this®, because, as regards every one who eats wheat, barley, and other grains, and performs duty and good works, they become ¢hose of the sower of¢ those grains, just as those which are performed by his own hand. 5. Because, for the life of mankind a crop was necessary, the creation of a 1 Lp, Bag have ‘is performed.’ § * Lp, Bag add ‘therefrom.’ 5 Bzg adds ‘ way.’ ‘ La omits the rest of this chapter, as well as the words ‘they become,’ by mistake, 282 SAD DAR. creator? after the sacred being, the most high’, owing to the work of the agriculturist. 6. For every one who eats anything dies, therefore, as regards that person by whose work the life of mankind is established, it is necessary to consider him valuable and precious. CHAPTER XX. 1. The twentieth subject is this, that it is incumbent on those of the good religion that they continually give something to the worthy to eat, on account (gihat) of that which it says in revelation® thus: ‘When thou givest things to some one that he may eat, every duty and good work that he performs in that state of repletion become ¢hose of that person, who has given that bread or food to him, just like those which he has performed with his own hand.’ 2. And if he commits a sin, he who may have given food to him is innocent. 3. But it is necessary that he be of the good religion and worthy; they should give something to one of a different religion only in case of extreme necessity (gardrat), lest it become as a sin. CuapTer XXI, 1. The twenty-first subject is this, that, when they eat bread, it is necessary that one should recite 1 Bzo, J15 omit these five words. 4 Jrg has ‘after its creation dy the sacred being, the creator.’ The alteration of this sentence, in Bzg and J15, seems due to their writers’ reluctance to attribute the power of creating, even figuratively, to the mere producer of a crop. 5 In the Nih4dQm Nask (see Sls. X, 23, XII, 16). CHAPTER XIX, 6—XxXI, 6. 283 the Ith4-Ad-yazamaidé! and three Ashem-vohts?, especially (ba-4433atam) in the benediction-ceremonies (4fring4n).
35 In the Nih4dQm Nask (see Sls. X, 23, XII, 16). CHAPTER XIX, 6—XxXI, 6. 283 the Ith4-Ad-yazamaidé! and three Ashem-vohts?, especially (ba-4433atam) in the benediction-ceremonies (4fring4n). 2. For it is declared in the good religion of the Mazda-worshippers, that, when they wish to celebrate the sacred feast (myazd) and benedictionceremonies, it is necessary that all persons who are seated at the feast should take up the znward prayer. 3. For each man an angel is stationed, on the righthand side, and two angels for the priests. 4. But when they eat chatteringly, ov relate the news (hadity)?, the angels depart from them, and a demon seizes on the place of each angel. 5. And in former times the custom (’h4dat) of the people would have been in this manner, that, if any one should have come to the door in the middle of the feast, that person whose Afringdn-precinct it might have been, ov whoever should have gone to the expense of that Afringan, would have had words with that zz¢ruding person®, and would have also spoken thus: ‘As thou hast brought my feast to harm, give me back whatever has been the cost °.’ 6. And zz one place in revelation z¢ zs declared 1 Yas. V, 1, 2, of which these are the first three words. This, with the three Ashem-vohis, constitutes the inward prayer, or grace, before eating (see Dd. LXXIX, 1 n). 2 See Chap. VII, 1 n. 8 By which they commit the sin of breaking the protective spell of the inward prayer. ‘ Lp, B2g have ‘a demon is (Bzg stands) in place of the angel.’ 5 Bzg has ‘would have spoken to that person who had uttered words, would have taken something away from him.’ Lp merely adds ‘would have taken something’ to the words in the text. 6 Bag has only, ‘As it is my feast, give 2# back.’ The interruption having destroyed the merit of the ceremony. 284 SAD DAR. that from eating chatteringly itself is the sin, fort every one who is chattering during the eating of bread is just like him who is smiting and harassing the angels of the spiritual existences. 7. Therefore, if there be any one who is nat able to consecrate a sacred cake’, it.is necessary to eat bread with the zxward prayer of Hérmazd, that. is, the archangels. 8. And, if he does not altogether know 2¢, he recites the Ith4-4d-yazamaidé? and three Ashem-vohis, and eats up the bread. 9. Afterwards he makes 4zs mouth clean, and, four Ashem-vohtis and two Yathd-ahd-vairyés decug spoken out*, he zs then to utter words. ,
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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