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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
17. They utter these words, and give those souls confidence, while they make out their account. 8. Afterwards, with them, they make the passage of the Xinvad bridge, till they arrive at their own position, azd then they return. g. Therefore it is necessary to make an effort, so that they may maintain the guardian spirits properly, and the souls of ¢kezy fathers and mothers and relations may exist with honour from them. Io. For if they retire with dissatisfaction they utter a curse, avd, as the soul departs from this world, they administer reproaches to it, and speak ¢hus: ‘Thou thinkest that they wish continually to make a way? for thee zo that place, dé it is not necessary for thee to come into this world®’. 11. Now, hadst thou performed duty axd good works on our behalf, and hadst thou recollected us, we would also have come to thy assistance, and would have released thee from 1 Lp, B2g have ‘ restore.’ 2 Lp, Bzg have ‘an escape.’ * That is, into heaven. Compare Chap. XIII, 6, 8. 300 SAD DAR. this fearful position.’ 12. And that sow? experiences much repentance, and has no advantage whatever from tt. Cuarter XXXVIII. 1. The thirty-eighth subject is this, that, so far as effort and endeavour prevail ', it is requisite to abstain from the same cup as those of a different religion, and it is not desirable to drink the water of any goblet of theirs. 2. And if the goblet be of copper or of tin’, it is requisite® to wash z¢ with‘ water, so that it may be proper to drink the water’, 3. If the goblet be of earthenware or wooden, it is altogether improper®, 4. Because, when’ any one drinks with a stranger, it makes 4zs heart inclined (mail) towards him, for it would be a sin; and, on account of the sin committed, he becomes bold, and 4zs soul has an inclination for wickedness. 1 Lp has ‘are necessary,’ and B2g has merely ‘ with the endeavour necessary.’ ? B2g has ‘ of metal.’ * Lp inserts ‘to expose ¥ to fire, to polish cf with ashes, and afterwards ;’ J1g inserts ‘to polish z¢ with fire, and, afterwards.’ _ * Bag, J15 insert ‘ ceremonzal ablution and.’ > Lp, J15 add ‘if the cup or goblet be of copper or of brass, one makes the water shat zs drunk likewise pure in this manner; if it be earthen or wooden, one puts 2¢ far away from the house, or they present 7/ to one of a different religion ; just like that one performs the ceremonzal ablution of what zs altogether polluted.’ (J1g has ‘ what 7s polluted like a metal ome.’) ' © J15 adds ‘to drink.’ 7 Lp, B2g, J1g have ‘every time that.’ CHAPTER . XXXVII, I2—XL, 2. "301 CuapTteR XXXIX., 1. The thirty-ninth subject is this, that it is necessary to properly maintain the sacred fire! which they have established in a town or village. 2. And at night it is necessary to make z¢ blaze up once, and by day twice.
2XXXVII, I2—XL, 2. "301 CuapTteR XXXIX., 1. The thirty-ninth subject is this, that it is necessary to properly maintain the sacred fire! which they have established in a town or village. 2. And at night it is necessary to make z¢ blaze up once, and by day twice. 3. For it is declared in revelation, that, if chere had been no sacred fire, no one would have been able to go from town to town; because it is owing to the glory of the sacred fire that no one on the roads is able to commit an excess upon any one é/se. 4. It is necessary that they shou/d present the whole of the firewood; and, as ¢o the person who makes z¢ blaze, they should give him bread and a salary (nafaqah). 5. For, every time that that fire is satisfied, and they maintain z¢ properly, every fire that may exist in the earth of seven regions becomes satisfied with that person. CyaPpTerR XL. 1, The fortieth subject is this, that it is not desirable to distress one’s priest, or father, ov mother ; and, if people perceive much trouble, disquietude, and harm avising from them, it is certainly not desirable that they should give them back a reply with any aggravation. 2. Because their satisfaction is connected with the satisfaction of the sacred being, and every time that Zcop/e distress them they have 1 Literally ‘the fire of Bahiram,.’ Compare Chap. XCII. 302 SAD DAR, distressed Hérmazd, the good and propitious. 3. It is not possible for any duty or good work to extend to the spiritual existences while one does not make those guardians satisfied, and it is not possible (mumkin) that any one should repay these three persons all ¢hezr dues. 4. In the commentary of the HAdékht WVasé& it says:—Maé 4z4ray6is, Zarathustra! m4 Pourushaspem, m4 Dughdhévam, m4 aéthrapaitis', ‘it is not desirable that thou, O Zaratust! shouldest distress ¢hy father, or mother, ov priest.’ 5. Therefore, three times every day it is indispensable for one to fold 42s arms? in the presence of these three persons, and to say :—‘ What is your will (murad)? So that I may think and speak and do it. 6. If what was not proper has come from me of itself, it is necessary that you make a righteous gift on our behalf.’ Cuaprer XLI, 1. The forty-first subject is this, that it is greatly requisite to avoid a menstruous woman, while they give her bread and food moderately. 2. As soonas 1 This Avesta passage is not known to be extant elsewhere, and its orthography has been corrected in accordance with the translation attached to it by the author of Sd. In La, Lp, J1g the first two names are in the genitive, and the third is accusative; B29 differs by putting the third name also in the genitive ; the last word being accusative in all. Pourushaspa and Dughdhéva (?) were the names of the father and mother of Zarathustra, and the latter name has not previously been found in the Avesta texts, but is known only from Pahlavi and Persian writings. ? That is, to stand in an attitude of obedient reverence.
3Pourushaspa and Dughdhéva (?) were the names of the father and mother of Zarathustra, and the latter name has not previously been found in the Avesta texts, but is known only from Pahlavi and Persian writings. ? That is, to stand in an attitude of obedient reverence. CHAPTER XL, 3-XLI, 9. 303 she is not able to eat} they shoud not give her more, and zz the same manner as regards water, on this account, that whatever remnant comes from that menstruous woman does not come to any use’, 3. When they wish to provide® bread they put the hand into the sleeve, or they place something on the top of the sleeve, avd it is necessary that her bare hand should not come forth again in any place. 4. Because every drop of water that trickles on to a limb of a menstruous woman becomes a sin of three hundred stirs‘, 5. And it is requisite for a menstruous woman to avoid everything that is washed with ceremony by fifteen steps. 6. It is also necessary for her to be at /east three steps distant from a righteous man, and on whatever her eye casts a look it diminishes the glory® of that thing. 7. And on every woman the twelve ceremonials’, atoning for the offence of menstruation, are incumbent. 8. One on account of the offence that has occurred as regards the spiritual exzstence’, 9. The second on account of the offence that has occurred 1 That is, as soon as her hunger is satisfied. * Lp, Bzg have ‘it is not possible to make of any use.’ 5 Lp, Bzg have ‘bring.’ * The amount of a Tanavar or Tandpihar sin (see Sls. I, 2). 5 Lp, Bzg add ‘and purity.’ * These resemble the celebration of the HémAst, but are shorter and less onerous. The Hémést consists of a Yasna each day for 144 days in honour of twelve angels, each angel being reverenced for twelve successive days. The angels are nearly the same as stated in the text, but the celebration of the HémAst is twelve times as long. The cost of this latter is said to be 350 rupis (see Byt. II, 59 n). Occasionally a still more onerous celebration is said to be incumbent on such women as can afford it (see Chap. LXVI). 7 Lp has ‘the spirits,’ and Bzg has ‘ mankind.’ 304 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.
17. They utter these words, and give those souls confidence, while they make out their account. 8. Afterwards, with them, they make the passage of the Xinvad bridge, till they arrive at their own position, azd then they return. g. Therefore it is necessary to make an effort, so that they may maintain the guardian spirits properly, and the souls of ¢kezy fathers and mothers and relations may exist with honour from them. Io. For if they retire with dissatisfaction they utter a curse, avd, as the soul departs from this world, they administer reproaches to it, and speak ¢hus: ‘Thou thinkest that they wish continually to make a way? for thee zo that place, dé it is not necessary for thee to come into this world®’. 11. Now, hadst thou performed duty axd good works on our behalf, and hadst thou recollected us, we would also have come to thy assistance, and would have released thee from 1 Lp, B2g have ‘ restore.’ 2 Lp, Bzg have ‘an escape.’ * That is, into heaven. Compare Chap. XIII, 6, 8. 300 SAD DAR. this fearful position.’ 12. And that sow? experiences much repentance, and has no advantage whatever from tt. Cuarter XXXVIII. 1. The thirty-eighth subject is this, that, so far as effort and endeavour prevail ', it is requisite to abstain from the same cup as those of a different religion, and it is not desirable to drink the water of any goblet of theirs. 2. And if the goblet be of copper or of tin’, it is requisite® to wash z¢ with‘ water, so that it may be proper to drink the water’, 3. If the goblet be of earthenware or wooden, it is altogether improper®, 4. Because, when’ any one drinks with a stranger, it makes 4zs heart inclined (mail) towards him, for it would be a sin; and, on account of the sin committed, he becomes bold, and 4zs soul has an inclination for wickedness. 1 Lp has ‘are necessary,’ and B2g has merely ‘ with the endeavour necessary.’ ? B2g has ‘ of metal.’ * Lp inserts ‘to expose ¥ to fire, to polish cf with ashes, and afterwards ;’ J1g inserts ‘to polish z¢ with fire, and, afterwards.’ _ * Bag, J15 insert ‘ ceremonzal ablution and.’ > Lp, J15 add ‘if the cup or goblet be of copper or of brass, one makes the water shat zs drunk likewise pure in this manner; if it be earthen or wooden, one puts 2¢ far away from the house, or they present 7/ to one of a different religion ; just like that one performs the ceremonzal ablution of what zs altogether polluted.’ (J1g has ‘ what 7s polluted like a metal ome.’) ' © J15 adds ‘to drink.’ 7 Lp, B2g, J1g have ‘every time that.’ CHAPTER . XXXVII, I2—XL, 2. "301 CuapTteR XXXIX., 1. The thirty-ninth subject is this, that it is necessary to properly maintain the sacred fire! which they have established in a town or village. 2. And at night it is necessary to make z¢ blaze up once, and by day twice.
2XXXVII, I2—XL, 2. "301 CuapTteR XXXIX., 1. The thirty-ninth subject is this, that it is necessary to properly maintain the sacred fire! which they have established in a town or village. 2. And at night it is necessary to make z¢ blaze up once, and by day twice. 3. For it is declared in revelation, that, if chere had been no sacred fire, no one would have been able to go from town to town; because it is owing to the glory of the sacred fire that no one on the roads is able to commit an excess upon any one é/se. 4. It is necessary that they shou/d present the whole of the firewood; and, as ¢o the person who makes z¢ blaze, they should give him bread and a salary (nafaqah). 5. For, every time that that fire is satisfied, and they maintain z¢ properly, every fire that may exist in the earth of seven regions becomes satisfied with that person. CyaPpTerR XL. 1, The fortieth subject is this, that it is not desirable to distress one’s priest, or father, ov mother ; and, if people perceive much trouble, disquietude, and harm avising from them, it is certainly not desirable that they should give them back a reply with any aggravation. 2. Because their satisfaction is connected with the satisfaction of the sacred being, and every time that Zcop/e distress them they have 1 Literally ‘the fire of Bahiram,.’ Compare Chap. XCII. 302 SAD DAR, distressed Hérmazd, the good and propitious. 3. It is not possible for any duty or good work to extend to the spiritual existences while one does not make those guardians satisfied, and it is not possible (mumkin) that any one should repay these three persons all ¢hezr dues. 4. In the commentary of the HAdékht WVasé& it says:—Maé 4z4ray6is, Zarathustra! m4 Pourushaspem, m4 Dughdhévam, m4 aéthrapaitis', ‘it is not desirable that thou, O Zaratust! shouldest distress ¢hy father, or mother, ov priest.’ 5. Therefore, three times every day it is indispensable for one to fold 42s arms? in the presence of these three persons, and to say :—‘ What is your will (murad)? So that I may think and speak and do it. 6. If what was not proper has come from me of itself, it is necessary that you make a righteous gift on our behalf.’ Cuaprer XLI, 1. The forty-first subject is this, that it is greatly requisite to avoid a menstruous woman, while they give her bread and food moderately. 2. As soonas 1 This Avesta passage is not known to be extant elsewhere, and its orthography has been corrected in accordance with the translation attached to it by the author of Sd. In La, Lp, J1g the first two names are in the genitive, and the third is accusative; B29 differs by putting the third name also in the genitive ; the last word being accusative in all. Pourushaspa and Dughdhéva (?) were the names of the father and mother of Zarathustra, and the latter name has not previously been found in the Avesta texts, but is known only from Pahlavi and Persian writings. ? That is, to stand in an attitude of obedient reverence.
3Pourushaspa and Dughdhéva (?) were the names of the father and mother of Zarathustra, and the latter name has not previously been found in the Avesta texts, but is known only from Pahlavi and Persian writings. ? That is, to stand in an attitude of obedient reverence. CHAPTER XL, 3-XLI, 9. 303 she is not able to eat} they shoud not give her more, and zz the same manner as regards water, on this account, that whatever remnant comes from that menstruous woman does not come to any use’, 3. When they wish to provide® bread they put the hand into the sleeve, or they place something on the top of the sleeve, avd it is necessary that her bare hand should not come forth again in any place. 4. Because every drop of water that trickles on to a limb of a menstruous woman becomes a sin of three hundred stirs‘, 5. And it is requisite for a menstruous woman to avoid everything that is washed with ceremony by fifteen steps. 6. It is also necessary for her to be at /east three steps distant from a righteous man, and on whatever her eye casts a look it diminishes the glory® of that thing. 7. And on every woman the twelve ceremonials’, atoning for the offence of menstruation, are incumbent. 8. One on account of the offence that has occurred as regards the spiritual exzstence’, 9. The second on account of the offence that has occurred 1 That is, as soon as her hunger is satisfied. * Lp, Bzg have ‘it is not possible to make of any use.’ 5 Lp, Bzg have ‘bring.’ * The amount of a Tanavar or Tandpihar sin (see Sls. I, 2). 5 Lp, Bzg add ‘and purity.’ * These resemble the celebration of the HémAst, but are shorter and less onerous. The Hémést consists of a Yasna each day for 144 days in honour of twelve angels, each angel being reverenced for twelve successive days. The angels are nearly the same as stated in the text, but the celebration of the HémAst is twelve times as long. The cost of this latter is said to be 350 rupis (see Byt. II, 59 n). Occasionally a still more onerous celebration is said to be incumbent on such women as can afford it (see Chap. LXVI). 7 Lp has ‘the spirits,’ and Bzg has ‘ mankind.’ 304 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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