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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1is, 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. , 10. For, every time that this custom (q4’hidat) is carried ox in a place, through the first Ashem-vohQ so much good work Aas arisen that it has propitiated the sacred being, the good and propitious ; through the second Ashem-vohQ so much good work has arisen that it has reverenced and® propitiated Srésh, the righteous®; through the third Ashem-voht so much good work Aas arisen that it has reverenced and° propitiated Khurdéd axd Ameredaa’, the archangels ; and through the fourth Ashem-vohi so much good work fas arisen that whatever the creator Hérmazd has created becomes reverenced and propitiated. 11. And with each mouthful (luqmah) that is eaten, while the zwward prayer subsists, they ? Bag has ‘from eating chatteringly isso much sin that.’ 2 See Mkh. XVI, 17 n. 5 See § rn. * These formulas begin the grace after eating, and, being uttered aloud, break the spell of the inward prayer now no longer necessary; after them the eaters are at liberty to speak. 5 Bzg omits these two words. ® See Mkh. H, 115 n. ™ See Horvadad and Amerédad (Mkh. II, 34). CHAPTER XXI, 7-XXII, 3. 285 proclaim a blessing for Khurdad and Ameredad, the archangels. 12. But, if 2¢ de eaten without the za- ‘ward prayer, as demons are zz that place!, they say, ‘Thou mightest have eaten the poison of a serpent.’ 13. Therefore, take notice as to which is the better of these two. CuarTrer XXII. 1. The twenty-second subject is this, that the performance of G§dazgéi? (‘intercession’) is like that when some one is occasioning the ceremonial of the sacred beings. 2. Therefore, it should be expedient that it be continuous, axd that® they perform Gadamgét as regards the priests and highpriests and the worthy. 3. For, in the commentary of the HAdékht Wasé, it says that every one who performs Gadazgét, and extracts anything from a person on their account, and conveys 7 to them, is as much without dishonesty (‘LiyAnat), towards them‘, as he who may 1 See § 4. * The original Pahlavi of this word can be read either d4d6gébth, ‘a speaking of the law,’ or yédat6-gébth, ‘a speaking of the sacred being ;’ in either case it implies ‘pleading for the proper observance of religious duties,’ especially the duty of supporting the priesthood and the poor, and it is for such purposes that the ‘intercession’ with those possessing property must be understood as being exercised. As the traditional mode of reading Pahl. yédat6é is gAtan, or g4dan, it is evident that the Pazand inventors of the word in the text must have understood the Pahlavi in the latter of the two meanings mentioned above. 5 Lp, B2zg have merely ‘ that continuously.’
2As the traditional mode of reading Pahl. yédat6é is gAtan, or g4dan, it is evident that the Pazand inventors of the word in the text must have understood the Pahlavi in the latter of the two meanings mentioned above. 5 Lp, B2zg have merely ‘ that continuously.’ * Lp, B2g omit these two words. But the meaning of La seems to be that he who bestows charity out of the contributions of others, without mentioning the contributors, does not act dishonestly towards the recipients, 286 SAD DAR. have given to them out of his own property. 4. And 2 the spiritual existence they take! account of that profit for him, and just as they make owé the account of the good work of that person who may have given z¢, even so much is his good work. CuHapTerR XXIII. 1. The twenty-third subject is this, that it is requisite to restrain a tethered animal from misbehaviour, and to keep watch over one’s own creatures, especially a¢ the time when they have eaten meat. 2. Therefore, if they have eaten meat and they commit an assault, every offence that the animal (‘haivdn) commits may be that person’s whose meat may be eaten, 3. For example, if a horse lashes out a kick (lakad) at any one, the offence may be that person’s whose food may be eaten and caused the offence. 4. Therefore it is necessary to make an endeavour that they ska//commit no offence whatever, especially at a time when they have eaten meat. CHAPTER XXIV. 1. The twenty-fourth subject is this, that when an infant is born from zés mother it is necessary that they give z¢ the consecrated Hém-juice?, on this account, that understanding (’haq!), wisdom, and 1 Lp, Bzg have ‘the spirits take.’ 3 See Mkh. LVII, 28 n, Sls. X, 16. CHAPTER XXII, 4—XXV, 4. 287 knowledge may more abundantly get to it, and the want (ablat) of them may come more scantily upon z¢}, 2. If, at that time, they do not perform the consecration, they shoudd take forth a little Hém for it?, and recite® a Yathd-ahd-vairyd‘4, and put a trifle of water into z/, and make Hém-juice of that, and give z¢ to the infant, and afterwards® milk, CuaPTterR XXV. 1. The twenty-fifth subject is this, that any agreement and promise (qafl) they make with any one it is necessary so far to perform and bring to pass. 2. Although many things may go*® to harm by means (sabab) of it, it is not desirable to perform that agreement with duplicity. 3. Because, in our religion, they call this a Mihirdrug (‘breach of promise’), azd in revelation it decrees, as ¢o any one who commits a Mihir-drug, that the way zo heaven becomes closed for him, and that person himself goes discomforted out of this world, so that a warning (’halamat) becomes quite manifest unto him. 4. And a Mihir-drug is attached? zz such a manner that, zf fortune (¢A4li’h) may have befallen any one® 1 B2g omits these eleven words. * Bzg adds ‘in the H6m-mortar.’ 8 Bag adds ‘and utter.’ * See Mkh. XXVII, 70 n. 5 Lp, Bag insert ‘ ¢hey are to give.’ , * Lp, Bag have ‘come.’
34. And a Mihir-drug is attached? zz such a manner that, zf fortune (¢A4li’h) may have befallen any one® 1 B2g omits these eleven words. * Bzg adds ‘in the H6m-mortar.’ 8 Bag adds ‘and utter.’ * See Mkh. XXVII, 70 n. 5 Lp, Bag insert ‘ ¢hey are to give.’ , * Lp, Bag have ‘come.’ 7 Lp, Bzg have ‘understood,’ and another copy in Bag has ‘considered.’ 8 Who has broken his promise. 288 SAD DAR. happily, or an insufficient quantity of his life (‘humr) may have remained, the Mihir-drug extends to his children without opposition (‘Ail4f). 5. And every household that becomes extinct, or race whose issue fails, or any of the great misfortunes that happen to mankind—from which misfortune ome obtains release with difficulty—may all be owing to the facé that they have committed a Mihir-drug. 6. If committed by oneself, it is declared, 2% one place in revelation, that the glorified Zaratust, the Spitaman, enquired of Hérmazd, the good and propitious, thus: ‘Of any of the sins that mankind commit -which is the worst?’ 7. Hdérmazd, the good and propitious, decreed thus: ‘No sin whatever is worse than this, that two persons make a covenant with one another zz such a manner that no one whatever is between them, except me who ani Hérmazd; and, afterwards one of those two persons deviates from zt, and says, “I have no knowledge (‘Aabar) of z¢,’ and no one whatever is a witness, for that other person, except me.’ 8. No sin whatever is worse than that, and that person himself w2//not go out of this world until retribution overtakes him, and in that o¢her world his punishment is more severe than all; so that person becomes unfortunate zz both worlds. 9. And it is the same 2f this covenant Je with a righteous ferson or a wicked one. Cuarter X XVI. 1. The twenty-sixth subject is this, that the wise and the ancients say that when a man becomes fifteen years of age it is necessary that he takes CHAPTER XXV, 5—XXVI, 7. 289 one of the angels! as his own protection’, cat he takes one of the wise as his own sage, and ¢hat he takes one of the high-priests and officiating priests as his own high-priest. 2. So that, if, any time, a bereavement (AstAnah) approaches, he may beg a favour from the archangels, in order that it may furnish* an escape from that bereavement. 3. And‘, any time any affair comes forward, and he has*® to have opinion (rai) and advice (masvarat), he holds a consultation with that sage, while the sage tells him 4zs opinion (tadbir). 4. And, if any guestton as to proper and improper comes forward, he speaks with that high-priest, so that he may tell him zz reply.
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.
1is, 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. , 10. For, every time that this custom (q4’hidat) is carried ox in a place, through the first Ashem-vohQ so much good work Aas arisen that it has propitiated the sacred being, the good and propitious ; through the second Ashem-vohQ so much good work has arisen that it has reverenced and® propitiated Srésh, the righteous®; through the third Ashem-voht so much good work Aas arisen that it has reverenced and° propitiated Khurdéd axd Ameredaa’, the archangels ; and through the fourth Ashem-vohi so much good work fas arisen that whatever the creator Hérmazd has created becomes reverenced and propitiated. 11. And with each mouthful (luqmah) that is eaten, while the zwward prayer subsists, they ? Bag has ‘from eating chatteringly isso much sin that.’ 2 See Mkh. XVI, 17 n. 5 See § rn. * These formulas begin the grace after eating, and, being uttered aloud, break the spell of the inward prayer now no longer necessary; after them the eaters are at liberty to speak. 5 Bzg omits these two words. ® See Mkh. H, 115 n. ™ See Horvadad and Amerédad (Mkh. II, 34). CHAPTER XXI, 7-XXII, 3. 285 proclaim a blessing for Khurdad and Ameredad, the archangels. 12. But, if 2¢ de eaten without the za- ‘ward prayer, as demons are zz that place!, they say, ‘Thou mightest have eaten the poison of a serpent.’ 13. Therefore, take notice as to which is the better of these two. CuarTrer XXII. 1. The twenty-second subject is this, that the performance of G§dazgéi? (‘intercession’) is like that when some one is occasioning the ceremonial of the sacred beings. 2. Therefore, it should be expedient that it be continuous, axd that® they perform Gadamgét as regards the priests and highpriests and the worthy. 3. For, in the commentary of the HAdékht Wasé, it says that every one who performs Gadazgét, and extracts anything from a person on their account, and conveys 7 to them, is as much without dishonesty (‘LiyAnat), towards them‘, as he who may 1 See § 4. * The original Pahlavi of this word can be read either d4d6gébth, ‘a speaking of the law,’ or yédat6-gébth, ‘a speaking of the sacred being ;’ in either case it implies ‘pleading for the proper observance of religious duties,’ especially the duty of supporting the priesthood and the poor, and it is for such purposes that the ‘intercession’ with those possessing property must be understood as being exercised. As the traditional mode of reading Pahl. yédat6é is gAtan, or g4dan, it is evident that the Pazand inventors of the word in the text must have understood the Pahlavi in the latter of the two meanings mentioned above. 5 Lp, B2zg have merely ‘ that continuously.’
2As the traditional mode of reading Pahl. yédat6é is gAtan, or g4dan, it is evident that the Pazand inventors of the word in the text must have understood the Pahlavi in the latter of the two meanings mentioned above. 5 Lp, B2zg have merely ‘ that continuously.’ * Lp, B2g omit these two words. But the meaning of La seems to be that he who bestows charity out of the contributions of others, without mentioning the contributors, does not act dishonestly towards the recipients, 286 SAD DAR. have given to them out of his own property. 4. And 2 the spiritual existence they take! account of that profit for him, and just as they make owé the account of the good work of that person who may have given z¢, even so much is his good work. CuHapTerR XXIII. 1. The twenty-third subject is this, that it is requisite to restrain a tethered animal from misbehaviour, and to keep watch over one’s own creatures, especially a¢ the time when they have eaten meat. 2. Therefore, if they have eaten meat and they commit an assault, every offence that the animal (‘haivdn) commits may be that person’s whose meat may be eaten, 3. For example, if a horse lashes out a kick (lakad) at any one, the offence may be that person’s whose food may be eaten and caused the offence. 4. Therefore it is necessary to make an endeavour that they ska//commit no offence whatever, especially at a time when they have eaten meat. CHAPTER XXIV. 1. The twenty-fourth subject is this, that when an infant is born from zés mother it is necessary that they give z¢ the consecrated Hém-juice?, on this account, that understanding (’haq!), wisdom, and 1 Lp, Bzg have ‘the spirits take.’ 3 See Mkh. LVII, 28 n, Sls. X, 16. CHAPTER XXII, 4—XXV, 4. 287 knowledge may more abundantly get to it, and the want (ablat) of them may come more scantily upon z¢}, 2. If, at that time, they do not perform the consecration, they shoudd take forth a little Hém for it?, and recite® a Yathd-ahd-vairyd‘4, and put a trifle of water into z/, and make Hém-juice of that, and give z¢ to the infant, and afterwards® milk, CuaPTterR XXV. 1. The twenty-fifth subject is this, that any agreement and promise (qafl) they make with any one it is necessary so far to perform and bring to pass. 2. Although many things may go*® to harm by means (sabab) of it, it is not desirable to perform that agreement with duplicity. 3. Because, in our religion, they call this a Mihirdrug (‘breach of promise’), azd in revelation it decrees, as ¢o any one who commits a Mihir-drug, that the way zo heaven becomes closed for him, and that person himself goes discomforted out of this world, so that a warning (’halamat) becomes quite manifest unto him. 4. And a Mihir-drug is attached? zz such a manner that, zf fortune (¢A4li’h) may have befallen any one® 1 B2g omits these eleven words. * Bzg adds ‘in the H6m-mortar.’ 8 Bag adds ‘and utter.’ * See Mkh. XXVII, 70 n. 5 Lp, Bag insert ‘ ¢hey are to give.’ , * Lp, Bag have ‘come.’
34. And a Mihir-drug is attached? zz such a manner that, zf fortune (¢A4li’h) may have befallen any one® 1 B2g omits these eleven words. * Bzg adds ‘in the H6m-mortar.’ 8 Bag adds ‘and utter.’ * See Mkh. XXVII, 70 n. 5 Lp, Bag insert ‘ ¢hey are to give.’ , * Lp, Bag have ‘come.’ 7 Lp, Bzg have ‘understood,’ and another copy in Bag has ‘considered.’ 8 Who has broken his promise. 288 SAD DAR. happily, or an insufficient quantity of his life (‘humr) may have remained, the Mihir-drug extends to his children without opposition (‘Ail4f). 5. And every household that becomes extinct, or race whose issue fails, or any of the great misfortunes that happen to mankind—from which misfortune ome obtains release with difficulty—may all be owing to the facé that they have committed a Mihir-drug. 6. If committed by oneself, it is declared, 2% one place in revelation, that the glorified Zaratust, the Spitaman, enquired of Hérmazd, the good and propitious, thus: ‘Of any of the sins that mankind commit -which is the worst?’ 7. Hdérmazd, the good and propitious, decreed thus: ‘No sin whatever is worse than this, that two persons make a covenant with one another zz such a manner that no one whatever is between them, except me who ani Hérmazd; and, afterwards one of those two persons deviates from zt, and says, “I have no knowledge (‘Aabar) of z¢,’ and no one whatever is a witness, for that other person, except me.’ 8. No sin whatever is worse than that, and that person himself w2//not go out of this world until retribution overtakes him, and in that o¢her world his punishment is more severe than all; so that person becomes unfortunate zz both worlds. 9. And it is the same 2f this covenant Je with a righteous ferson or a wicked one. Cuarter X XVI. 1. The twenty-sixth subject is this, that the wise and the ancients say that when a man becomes fifteen years of age it is necessary that he takes CHAPTER XXV, 5—XXVI, 7. 289 one of the angels! as his own protection’, cat he takes one of the wise as his own sage, and ¢hat he takes one of the high-priests and officiating priests as his own high-priest. 2. So that, if, any time, a bereavement (AstAnah) approaches, he may beg a favour from the archangels, in order that it may furnish* an escape from that bereavement. 3. And‘, any time any affair comes forward, and he has*® to have opinion (rai) and advice (masvarat), he holds a consultation with that sage, while the sage tells him 4zs opinion (tadbir). 4. And, if any guestton as to proper and improper comes forward, he speaks with that high-priest, so that he may tell him zz reply.
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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