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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Vend. XVIII, 98. 2 Lp, Bag have ‘that they do not make the evacuation of water more ‘han.’ 5 See Mkh. XXVII, yon. * See Chap. VII, 1n. The recitation of this and the four following formulas is commanded in Vend. XVIII, 97. 5 Yas. XXXV, 4-6. ® Yas, XXXV, 13-15. 7 Yas. XIV, end. 318 SAD DAR. Cuapter LVII. 1. The fifty-seventh subject is this, that it is not proper to kill a hedgehog; and, everywhere that they see z¢, it is necessary to take z¢ up and carry z¢ into the wilderness (sa‘hr4), so that it may go into a hole, which is ever considered a great good work. 2. Because, when a hedgehog is in ¢hezy nest!, some ants will die; it will a/so catch and eat thousands of snakes and? other harmful creatures, and it eats all noxious creatures. 3. Therefore, owing to the whole of this, these words are expedient. Cuapter LVIII. 1. The fifty-eighth subject is this, that it is ever necessary that those of the good religion shou/d make an effort that they may celebrate a@ ceremony for ther living souls. 2. For the soul, for which they have celebrated a ceremony’, just as much good work as it then becomes each year, it is twice as much good work the second year. 3. So that, zz this manner, the merit of the ceremony for the living soul is increasing just so much every year, while the man is living. 4. And, after that, this also occurs, that, if at the time when that person becomes an immortal soul ¢here be no one at hand—Srish* being the angel when ¢he ceremony for the living soul is celebrated—Srésh, the righteous, receives the soul by 1 Lp, B29 have ‘ goes into an ant’s nest.’ ? Bzg omits these four words, * Bzg has ‘for every time that they have celebrated @ ceremony Jor the living soul.’ * See Mkh. II, 119 n. CHAPTER LVII, I-LVIII, 9. 319 himself, and is keeping watch over z¢ during the three days!, and does not forsake z¢, so that no danger oy harm happens to it. 5. And the fourth night he is a helper, with the angel Rashn’, at the Kinvad bridge, while they make up its account and reckoning, and it goes ¢o its own place.
2319 himself, and is keeping watch over z¢ during the three days!, and does not forsake z¢, so that no danger oy harm happens to it. 5. And the fourth night he is a helper, with the angel Rashn’, at the Kinvad bridge, while they make up its account and reckoning, and it goes ¢o its own place. 6. And this ceremony for the living soul is appointed for the reason that, just in the manner ¢ha¢, when an infant becomes separated from the mother, a midwife (qabilat) is necessary for it, so that they may keep watch over it, avd just in the manner that she takes up the infant? from the ground—and, a¢ the time when it is born, it is ever necessary that there be a woman present (‘hAjirat), or they may perform work for the infant at a time f¢ for the demon—zz this same manner, when the soul is becoming separated from the body it is like an infant (¢ifl), and does not know any way to its place. 7. When they celebrate a ceremony for the living soul, and have propitiated. the righteous Srésh, the righteous Srésh becomes like the midwife, so that he receives that soul by himself, and keeps watch ¢ha¢ z¢ zs out of the hands of Aharman and the demons. 8. When they do not celebrate a ceremony for the soul when living, dud, after that‘, the priests perform z¢ before Srésh, it is like that which occurs when a woman brings forth a child®, and after that they set Zev before the midwife. 9. And it happens that while some one is coming in, who takes up that child and wraps 2¢ up, it has perished. 1 While it is supposed to stay near the body. 3 Bag adds ‘and the angel Mihir.’ See Mkh. II, 118, 119. * Lp, Bzg have merely ‘and she takes ¢/ up.’ “ Lp adds ‘it is necessary that.’ > Lp adds ‘they make no enquiry (/alab) about it before her.’ 320 ‘SAD DAR. 10. Therefore, as she does the needful which they should do earlier by the hand of some one, 2% this same manner it makes z¢ incumbent on every one to celebrate @ ceremony for his own living soul, so that it may be free (!man) from these misfortunes, 11. And’ that, if his decease occurs 7” any place where there may be no one who wié/ celebrate a ceremony for his soul, since a ceremony for the living soul is celebrated, ¢here are no arrears for him, and he is free. 12. And, in many things, it is that ceremony for the living soul which is expedient, especially in these times when the priests have remained few 7# number ; ad, when it is celebrated by one’s own hands, it is a great duty. Cuarter LIX. 1. The fifty-ninth subject is this, that, in the good and pure religion of the Mazda-worshippers, they have not commanded the women to perform the Nydyises?. 2. And® their Nydyises are these, that three times every day, a¢ dawn, mid-day‘ prayer, and evening prayer, they stand back in the presence of their own husbands, and fold their arms and speak thus: ‘ What are thy thoughts, so that I may think them; what is necessary for thee, so that I may speak it; and what is necessary for thee, so that I may do it ?’
33. For, any command, and whatever the husband 1 Bzg adds ‘this also happens.’ ® Periodical salutations of the sun and moon (see Chap. VI, 2), fire and water. 5 Lp, B2g have ‘ for.’ * Literally ‘ former, early.’ CHAPTER LVIII, IO-LX, 5. 321 orders, it is requisite to go about that day. 4. And, certainly, without the leave (riz4) of the husband she 7s to do no work, so that the Lord may be pleased with that wife. 5. For the satisfaction of the sacred being is in a reverence (yast) for! the satisfaction of the husband; so that every time that they perform work éy command of the husband they call them righteous in the religion; and if not, what do they call them ? Cuapter LX. 1. The sixtieth subject is this, that we are keeping the good azd pure religion of the Mazda-worshippers with us?, so that escape from hell may be possible for our souls*, 2, And we are completely united in hope, and through investigation (ta‘hqtq) we fully understand that, when we are steadfast in the good religion, we arrive in heaven. 3. And we know that arrival in heaven occurs through virtuous actions, and through them we are saved; so that we think of good‘, speak of good, and do good. 4. And no doing of good is better than that which offers itself when a difficult duty comes before one of the good religion as his soul wishes to depart. 5. Since it comes to thee, do thou give help éo that which has escaped 47s hand, so that he may come out of that hindrance; and do thou not forsake him 1 Lp has merely ‘is in,’ and B2g has ‘is connected with.’ 2 Lp has ‘through hope.’ * Bzo, J15 have ‘that in the good aad pure religion of the Mazdaworshippers it is declared that we are maintaining a hope that the soul may obtain escape from hell.’ ‘ La puts the thinking of good last of the three... [24] Y 322 , SAD DAR. so that he relinquishes the religion. 6. For after that, while he is in the religion, azd while his children, after him, are in the religion’, every duty and good work that he does—and 47s children—is just like those which are done by ¢/zze own hand. 7. And z¢ zs just like that with regard to poll-tax, it is also indispensable to give z¢ in semblance of help, so that they may give that person Azs release (‘Aal43), and he may stay in his own place, and the advantage of a good work (rHav4b) may come to that other person. CuapTer LXI. 1. The sixty-first subject is this, that it is requisite to abstain strictly from speaking falsehood ; so that, every time that mankind indulge in the speaking of falsehood with fondness?, it is not proper to do so; and falsehood is the chief * of all sins. 2. Zaratust enquired of Hérmazd thus: ‘Whoisa liar like?’ 3. Hérmazd, the good and propitious, said: ‘A liar is a co-operator with Aharman.’
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.
1Vend. XVIII, 98. 2 Lp, Bag have ‘that they do not make the evacuation of water more ‘han.’ 5 See Mkh. XXVII, yon. * See Chap. VII, 1n. The recitation of this and the four following formulas is commanded in Vend. XVIII, 97. 5 Yas. XXXV, 4-6. ® Yas, XXXV, 13-15. 7 Yas. XIV, end. 318 SAD DAR. Cuapter LVII. 1. The fifty-seventh subject is this, that it is not proper to kill a hedgehog; and, everywhere that they see z¢, it is necessary to take z¢ up and carry z¢ into the wilderness (sa‘hr4), so that it may go into a hole, which is ever considered a great good work. 2. Because, when a hedgehog is in ¢hezy nest!, some ants will die; it will a/so catch and eat thousands of snakes and? other harmful creatures, and it eats all noxious creatures. 3. Therefore, owing to the whole of this, these words are expedient. Cuapter LVIII. 1. The fifty-eighth subject is this, that it is ever necessary that those of the good religion shou/d make an effort that they may celebrate a@ ceremony for ther living souls. 2. For the soul, for which they have celebrated a ceremony’, just as much good work as it then becomes each year, it is twice as much good work the second year. 3. So that, zz this manner, the merit of the ceremony for the living soul is increasing just so much every year, while the man is living. 4. And, after that, this also occurs, that, if at the time when that person becomes an immortal soul ¢here be no one at hand—Srish* being the angel when ¢he ceremony for the living soul is celebrated—Srésh, the righteous, receives the soul by 1 Lp, B29 have ‘ goes into an ant’s nest.’ ? Bzg omits these four words, * Bzg has ‘for every time that they have celebrated @ ceremony Jor the living soul.’ * See Mkh. II, 119 n. CHAPTER LVII, I-LVIII, 9. 319 himself, and is keeping watch over z¢ during the three days!, and does not forsake z¢, so that no danger oy harm happens to it. 5. And the fourth night he is a helper, with the angel Rashn’, at the Kinvad bridge, while they make up its account and reckoning, and it goes ¢o its own place.
2319 himself, and is keeping watch over z¢ during the three days!, and does not forsake z¢, so that no danger oy harm happens to it. 5. And the fourth night he is a helper, with the angel Rashn’, at the Kinvad bridge, while they make up its account and reckoning, and it goes ¢o its own place. 6. And this ceremony for the living soul is appointed for the reason that, just in the manner ¢ha¢, when an infant becomes separated from the mother, a midwife (qabilat) is necessary for it, so that they may keep watch over it, avd just in the manner that she takes up the infant? from the ground—and, a¢ the time when it is born, it is ever necessary that there be a woman present (‘hAjirat), or they may perform work for the infant at a time f¢ for the demon—zz this same manner, when the soul is becoming separated from the body it is like an infant (¢ifl), and does not know any way to its place. 7. When they celebrate a ceremony for the living soul, and have propitiated. the righteous Srésh, the righteous Srésh becomes like the midwife, so that he receives that soul by himself, and keeps watch ¢ha¢ z¢ zs out of the hands of Aharman and the demons. 8. When they do not celebrate a ceremony for the soul when living, dud, after that‘, the priests perform z¢ before Srésh, it is like that which occurs when a woman brings forth a child®, and after that they set Zev before the midwife. 9. And it happens that while some one is coming in, who takes up that child and wraps 2¢ up, it has perished. 1 While it is supposed to stay near the body. 3 Bag adds ‘and the angel Mihir.’ See Mkh. II, 118, 119. * Lp, Bzg have merely ‘and she takes ¢/ up.’ “ Lp adds ‘it is necessary that.’ > Lp adds ‘they make no enquiry (/alab) about it before her.’ 320 ‘SAD DAR. 10. Therefore, as she does the needful which they should do earlier by the hand of some one, 2% this same manner it makes z¢ incumbent on every one to celebrate @ ceremony for his own living soul, so that it may be free (!man) from these misfortunes, 11. And’ that, if his decease occurs 7” any place where there may be no one who wié/ celebrate a ceremony for his soul, since a ceremony for the living soul is celebrated, ¢here are no arrears for him, and he is free. 12. And, in many things, it is that ceremony for the living soul which is expedient, especially in these times when the priests have remained few 7# number ; ad, when it is celebrated by one’s own hands, it is a great duty. Cuarter LIX. 1. The fifty-ninth subject is this, that, in the good and pure religion of the Mazda-worshippers, they have not commanded the women to perform the Nydyises?. 2. And® their Nydyises are these, that three times every day, a¢ dawn, mid-day‘ prayer, and evening prayer, they stand back in the presence of their own husbands, and fold their arms and speak thus: ‘ What are thy thoughts, so that I may think them; what is necessary for thee, so that I may speak it; and what is necessary for thee, so that I may do it ?’
33. For, any command, and whatever the husband 1 Bzg adds ‘this also happens.’ ® Periodical salutations of the sun and moon (see Chap. VI, 2), fire and water. 5 Lp, B2g have ‘ for.’ * Literally ‘ former, early.’ CHAPTER LVIII, IO-LX, 5. 321 orders, it is requisite to go about that day. 4. And, certainly, without the leave (riz4) of the husband she 7s to do no work, so that the Lord may be pleased with that wife. 5. For the satisfaction of the sacred being is in a reverence (yast) for! the satisfaction of the husband; so that every time that they perform work éy command of the husband they call them righteous in the religion; and if not, what do they call them ? Cuapter LX. 1. The sixtieth subject is this, that we are keeping the good azd pure religion of the Mazda-worshippers with us?, so that escape from hell may be possible for our souls*, 2, And we are completely united in hope, and through investigation (ta‘hqtq) we fully understand that, when we are steadfast in the good religion, we arrive in heaven. 3. And we know that arrival in heaven occurs through virtuous actions, and through them we are saved; so that we think of good‘, speak of good, and do good. 4. And no doing of good is better than that which offers itself when a difficult duty comes before one of the good religion as his soul wishes to depart. 5. Since it comes to thee, do thou give help éo that which has escaped 47s hand, so that he may come out of that hindrance; and do thou not forsake him 1 Lp has merely ‘is in,’ and B2g has ‘is connected with.’ 2 Lp has ‘through hope.’ * Bzo, J15 have ‘that in the good aad pure religion of the Mazdaworshippers it is declared that we are maintaining a hope that the soul may obtain escape from hell.’ ‘ La puts the thinking of good last of the three... [24] Y 322 , SAD DAR. so that he relinquishes the religion. 6. For after that, while he is in the religion, azd while his children, after him, are in the religion’, every duty and good work that he does—and 47s children—is just like those which are done by ¢/zze own hand. 7. And z¢ zs just like that with regard to poll-tax, it is also indispensable to give z¢ in semblance of help, so that they may give that person Azs release (‘Aal43), and he may stay in his own place, and the advantage of a good work (rHav4b) may come to that other person. CuapTer LXI. 1. The sixty-first subject is this, that it is requisite to abstain strictly from speaking falsehood ; so that, every time that mankind indulge in the speaking of falsehood with fondness?, it is not proper to do so; and falsehood is the chief * of all sins. 2. Zaratust enquired of Hérmazd thus: ‘Whoisa liar like?’ 3. Hérmazd, the good and propitious, said: ‘A liar is a co-operator with Aharman.’
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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