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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
115. Both these fiends are united, and they 1 Bag has ‘the knowledge that mankind practise.’ * Lp, Bzg have ‘ taught the whole of knowledge.’ 5 It is quite uncertain whether Hérmazd’s exhortation ends here, or elsewhere. CHAPTER LXXXI, Q-LXXXII, 3. 347 make an effort and exertion! with man, so that his duty falls back behindhand*% 16. For, as fo every duty and good work which comes forward, that fiend whose name is Tardy speaks thus: ‘Thou wilt live long, and it is possible to perform this duty a¢ all times ;’ and that fiend whose name is Afterwards says: ‘Pass on now; it is possible to perform z¢ afterwards.’ 17. And these two fiends united keep the soul away from its own duty, till the end arrives; all duties have fallen back behindhand, and z# has to experience regret (hasarat) and penitence. 18. It has no benefit through duty axd good works, and departs from this world. CuarpTterR LX XXII. 1. The eighty-second subject is this, that, when thou risest up from the bed-clothes, it is necessary to tie the sacred thread-girdle® again a¢ that same place, and it is not desirable to put forth a step without the girdle. 2. For it is declared in revelation, that every single step which ome puts forth without the sacred thread-girdle is a Farm4n sin‘, avd through four steps it becomes a Tan4var sin which would be a weight of a thousand azd two hundred dirhams‘, 3. Therefore, it is necessary to keep watch over oneself, as regards this sin, and to tie on the sacred thread-girdle. 1 Lp has ‘ conflict.’ 2 B2g omits ‘ behindhand.’ 8 See Chaps. X, XLVI. * See Sls. I, 2, IV, 10, XI, 2. 5 The dirham being probably about 63 grains (see Dd. LIT, 1 n). 348 SAD DAR. CuarpTreR LX XXIII. 1. The eighty-third subject is this, that it is requisite to abstain from the keeping of fasts. 2. For, in our religion, it is not proper that they should not eat every day ov anything, because it would be a sin not to do so. 3. With us the keeping of fast is this, that we keep fast from committing sin with our eyes and tongue and ears and hands and feet. 4. Some people are striving about it, so that they may not eat anything all day, and they practise abstinence from eating anything. 5. For us it is also necessary to make an effort, so that we may not think, or speak, ov commit any sin; and it is necessary that no bad action sould proceed from our hands, or tongue, ov ears, ov feet, which would be a sin owing to them. 6. Since I have spoken 2 this manner, and have brought forward the fasting of the seven members of the body, that which, in other religions, is fasting owing to not eating is, in our religion, fasting owing to not committing sin. CuapTer LX XXIV. 1, The eighty-fourth subject is this, when they wish to sleep, it is requisite to utter one Yath4-ahdvairy6 and one Ashem-vohi!, and to accomplish repentance one is to speak thus: ‘I am sorrowing for, and repentant and in renunciation of all that sin which I have spoken and was imagined by 1 See Chap. VII, 1 n.
2VII, 1 n. CHAPTER LXXXIII, I-LXXXV, 2, 349 me, and has assailed me; of these actions I am in renunciation},’ 2. Afterwards one zs to lie down; and every time that one acts 7” the manner that I have mentioned, and wears the sacred thread-girdle on the waist— while Ae zs equally sharing the whole of the good works which they are performing in all the world . during that night, and he ts of similar merit?—every single breath that he inhales and exhales is a good work of a weight of three dirhams. 3. 4d when he turns from side to side he shoudd, in like manner, recite one Ashem-voht', Cuarrer LXXXV. 1. The eighty-fifth subject is this, that, 2 every matter that comes forward, it is necessary to enquire of the wise and relations, so as to have their advice, and not to transact any business according to one’s own idea and opinion. 2. For it is declared in revelation, that the sacred being, the good and propitious, spoke to Zaratust thus: ‘4s ¢o every business that thou wishest to transact, do thou receive wisdom and knowledge at one place with the wise who reply, and cast away what zs unconsidered, so that Aharman may not reach z¢ midway, and injury (Zalal) may not occur to that business.’ 1 This is the general form of a Patit or renunciation of sin. 3 Bzg omits these six words. * See Chap. LXXX, 8. This chapter nearly corresponds to Sls. X, 24. 350 SAD DAR. \ 3. Jn like manner the archangel Spend4rmad’, at the time when er gaze passed on to Mindéihar’, issued to him this admonition and precept (vast yat), and said: ‘O Minééihar! although ¢here be deliberation zz an affair, this may be no reason for it as regards the spirits*; although a horse may be good, there may be no resource except a whip for it; and although one may be a wise man, there should be no retreat on his part from having advice, so that his business may become complete.’ CuapTeR LXXXVI. 1. The eighty-sixth subject is this, that it is not proper to kill a beaver*; du, if they see z¢ zz any place, it is necessary to take z¢ up and carry z¢ to running water. 2. For, in the commentary of the Vendidad it is ranked® as a great sin for the &zller®; and, as to every one who kills a beaver, the source of his seed becomes exhausted. Cuapter LXXXVIL 1. The eighty-seventh subject is this, that, when 1 See Chap. XXXIII, 2 n. 2 Pahl. Maniséthar (see Mkh. XXVII, 41 n). It appears from Sls, X, 28, where a portion of this tale is quoted, that it comes originally from the Aidrast Nask. 5 B2g has ‘although a knife be sharp, ‘here may be no resource except a whetstone for it,’ which follows the next clause in Sls. X 28. In the original text this change of meaning is produced by a a difference in only four words, and the author of the Sad Dar has probably misunderstood the Pahlavi original when translating it. ‘ Literally ‘a water dog.’ 5 Bag has ‘decreed.’ * As shown by the excessive atonements prescribed in Vend. XIV, in default of which he is said to go to hell till the resurrection.
3‘ Literally ‘a water dog.’ 5 Bag has ‘decreed.’ * As shown by the excessive atonements prescribed in Vend. XIV, in default of which he is said to go to hell till the resurrection. CHAPTER LXXXV, 3—LXXXVII, 6. 351 any one departs from the world’, it is necessary to make an effort, in those three days, so that they may continuously perform the ceremonial of Srésh? and make the fire blaze, and may recite the Avesta; because the soul is three days in this world®. 2. The fourth night it is requisite to consecrate three sacred cakes; one wzth a dedication ¢o Rashn * and Ast4d§, one witha dedication /o the spirit Ram ®, and one with a dedication to the righteous guardian spirit ; azd one ts to consecrate a dress and something asa righteous gift for that soul’, 3. It is necessary that the dress be new and of uniform quality (gins), and such as turban, shirt, vest, girdle, trowsers, shoes (pasandil)®, and mouthveil. 4. Since they give those among the spirits a counterpart of those garments,’ therefore, whatever is more beautiful, avd more surpassing zz grandeur for the soul zz that place, is necessary where that place is, because our fathers and mothers and the whole of our relations are zm that place. 5. And since the souls recognise and ask after one another in that world, they are, therefore, more joyful on account of every one whose dress® and grandeur are more surpassing. 6. In a similar manner, when the dress is old and ragged, they are ashamed, and exhibit heaviness of heart. 1 La omits ‘from the world.’ 2 See Mkh. II, 115 n, Sls. XVII, 3. 8 See Mkh. II, 114, 158. * See Mkh. II, 118, 119, Sls. XVII, 4. > Av. arst4d, ‘uprightness ;’ the angel whose name is given to the twenty-sixth day of the Parsi month. * The angel of the upper air, often called V4é the good. 7 Bag has ‘on that cake.’ ® Bzg has mfizah, ‘boots,’ and places them last. ® Bag inserts ‘is more beautiful.’ 352 SAD DAR. 7. They call that dress a righteous gift because . they consecrate 27; and it is necessary to give z¢ to the priests and high-priests, as it is a righteous gift on account of their position. 8. And it is suitable for them to keep z¢ for the reason that the souls are nearer to them; people should also make an effort that the dress may be stitched like the dress of a priest. g. The sacred beings make up the account and reckoning for the soul when the priest recites frasasti ahurahé mazdau! and removes the Frasast? from this side to that side. 10. The soul passes over the Xinvad bridge when, om the fourth night, it arrives from the world a¢ the Xinvad bridge. 11. First it goes to the abode of fire (Atas-g4h)8; afterwards, one step reaches to the star station, the second step reaches to the moon station, the third step to the sun station, avd with the fourth step it reaches the Kinvad bridge*, and they convey it to its own place.
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.
115. Both these fiends are united, and they 1 Bag has ‘the knowledge that mankind practise.’ * Lp, Bzg have ‘ taught the whole of knowledge.’ 5 It is quite uncertain whether Hérmazd’s exhortation ends here, or elsewhere. CHAPTER LXXXI, Q-LXXXII, 3. 347 make an effort and exertion! with man, so that his duty falls back behindhand*% 16. For, as fo every duty and good work which comes forward, that fiend whose name is Tardy speaks thus: ‘Thou wilt live long, and it is possible to perform this duty a¢ all times ;’ and that fiend whose name is Afterwards says: ‘Pass on now; it is possible to perform z¢ afterwards.’ 17. And these two fiends united keep the soul away from its own duty, till the end arrives; all duties have fallen back behindhand, and z# has to experience regret (hasarat) and penitence. 18. It has no benefit through duty axd good works, and departs from this world. CuarpTterR LX XXII. 1. The eighty-second subject is this, that, when thou risest up from the bed-clothes, it is necessary to tie the sacred thread-girdle® again a¢ that same place, and it is not desirable to put forth a step without the girdle. 2. For it is declared in revelation, that every single step which ome puts forth without the sacred thread-girdle is a Farm4n sin‘, avd through four steps it becomes a Tan4var sin which would be a weight of a thousand azd two hundred dirhams‘, 3. Therefore, it is necessary to keep watch over oneself, as regards this sin, and to tie on the sacred thread-girdle. 1 Lp has ‘ conflict.’ 2 B2g omits ‘ behindhand.’ 8 See Chaps. X, XLVI. * See Sls. I, 2, IV, 10, XI, 2. 5 The dirham being probably about 63 grains (see Dd. LIT, 1 n). 348 SAD DAR. CuarpTreR LX XXIII. 1. The eighty-third subject is this, that it is requisite to abstain from the keeping of fasts. 2. For, in our religion, it is not proper that they should not eat every day ov anything, because it would be a sin not to do so. 3. With us the keeping of fast is this, that we keep fast from committing sin with our eyes and tongue and ears and hands and feet. 4. Some people are striving about it, so that they may not eat anything all day, and they practise abstinence from eating anything. 5. For us it is also necessary to make an effort, so that we may not think, or speak, ov commit any sin; and it is necessary that no bad action sould proceed from our hands, or tongue, ov ears, ov feet, which would be a sin owing to them. 6. Since I have spoken 2 this manner, and have brought forward the fasting of the seven members of the body, that which, in other religions, is fasting owing to not eating is, in our religion, fasting owing to not committing sin. CuapTer LX XXIV. 1, The eighty-fourth subject is this, when they wish to sleep, it is requisite to utter one Yath4-ahdvairy6 and one Ashem-vohi!, and to accomplish repentance one is to speak thus: ‘I am sorrowing for, and repentant and in renunciation of all that sin which I have spoken and was imagined by 1 See Chap. VII, 1 n.
2VII, 1 n. CHAPTER LXXXIII, I-LXXXV, 2, 349 me, and has assailed me; of these actions I am in renunciation},’ 2. Afterwards one zs to lie down; and every time that one acts 7” the manner that I have mentioned, and wears the sacred thread-girdle on the waist— while Ae zs equally sharing the whole of the good works which they are performing in all the world . during that night, and he ts of similar merit?—every single breath that he inhales and exhales is a good work of a weight of three dirhams. 3. 4d when he turns from side to side he shoudd, in like manner, recite one Ashem-voht', Cuarrer LXXXV. 1. The eighty-fifth subject is this, that, 2 every matter that comes forward, it is necessary to enquire of the wise and relations, so as to have their advice, and not to transact any business according to one’s own idea and opinion. 2. For it is declared in revelation, that the sacred being, the good and propitious, spoke to Zaratust thus: ‘4s ¢o every business that thou wishest to transact, do thou receive wisdom and knowledge at one place with the wise who reply, and cast away what zs unconsidered, so that Aharman may not reach z¢ midway, and injury (Zalal) may not occur to that business.’ 1 This is the general form of a Patit or renunciation of sin. 3 Bzg omits these six words. * See Chap. LXXX, 8. This chapter nearly corresponds to Sls. X, 24. 350 SAD DAR. \ 3. Jn like manner the archangel Spend4rmad’, at the time when er gaze passed on to Mindéihar’, issued to him this admonition and precept (vast yat), and said: ‘O Minééihar! although ¢here be deliberation zz an affair, this may be no reason for it as regards the spirits*; although a horse may be good, there may be no resource except a whip for it; and although one may be a wise man, there should be no retreat on his part from having advice, so that his business may become complete.’ CuapTeR LXXXVI. 1. The eighty-sixth subject is this, that it is not proper to kill a beaver*; du, if they see z¢ zz any place, it is necessary to take z¢ up and carry z¢ to running water. 2. For, in the commentary of the Vendidad it is ranked® as a great sin for the &zller®; and, as to every one who kills a beaver, the source of his seed becomes exhausted. Cuapter LXXXVIL 1. The eighty-seventh subject is this, that, when 1 See Chap. XXXIII, 2 n. 2 Pahl. Maniséthar (see Mkh. XXVII, 41 n). It appears from Sls, X, 28, where a portion of this tale is quoted, that it comes originally from the Aidrast Nask. 5 B2g has ‘although a knife be sharp, ‘here may be no resource except a whetstone for it,’ which follows the next clause in Sls. X 28. In the original text this change of meaning is produced by a a difference in only four words, and the author of the Sad Dar has probably misunderstood the Pahlavi original when translating it. ‘ Literally ‘a water dog.’ 5 Bag has ‘decreed.’ * As shown by the excessive atonements prescribed in Vend. XIV, in default of which he is said to go to hell till the resurrection.
3‘ Literally ‘a water dog.’ 5 Bag has ‘decreed.’ * As shown by the excessive atonements prescribed in Vend. XIV, in default of which he is said to go to hell till the resurrection. CHAPTER LXXXV, 3—LXXXVII, 6. 351 any one departs from the world’, it is necessary to make an effort, in those three days, so that they may continuously perform the ceremonial of Srésh? and make the fire blaze, and may recite the Avesta; because the soul is three days in this world®. 2. The fourth night it is requisite to consecrate three sacred cakes; one wzth a dedication ¢o Rashn * and Ast4d§, one witha dedication /o the spirit Ram ®, and one with a dedication to the righteous guardian spirit ; azd one ts to consecrate a dress and something asa righteous gift for that soul’, 3. It is necessary that the dress be new and of uniform quality (gins), and such as turban, shirt, vest, girdle, trowsers, shoes (pasandil)®, and mouthveil. 4. Since they give those among the spirits a counterpart of those garments,’ therefore, whatever is more beautiful, avd more surpassing zz grandeur for the soul zz that place, is necessary where that place is, because our fathers and mothers and the whole of our relations are zm that place. 5. And since the souls recognise and ask after one another in that world, they are, therefore, more joyful on account of every one whose dress® and grandeur are more surpassing. 6. In a similar manner, when the dress is old and ragged, they are ashamed, and exhibit heaviness of heart. 1 La omits ‘from the world.’ 2 See Mkh. II, 115 n, Sls. XVII, 3. 8 See Mkh. II, 114, 158. * See Mkh. II, 118, 119, Sls. XVII, 4. > Av. arst4d, ‘uprightness ;’ the angel whose name is given to the twenty-sixth day of the Parsi month. * The angel of the upper air, often called V4é the good. 7 Bag has ‘on that cake.’ ® Bzg has mfizah, ‘boots,’ and places them last. ® Bag inserts ‘is more beautiful.’ 352 SAD DAR. 7. They call that dress a righteous gift because . they consecrate 27; and it is necessary to give z¢ to the priests and high-priests, as it is a righteous gift on account of their position. 8. And it is suitable for them to keep z¢ for the reason that the souls are nearer to them; people should also make an effort that the dress may be stitched like the dress of a priest. g. The sacred beings make up the account and reckoning for the soul when the priest recites frasasti ahurahé mazdau! and removes the Frasast? from this side to that side. 10. The soul passes over the Xinvad bridge when, om the fourth night, it arrives from the world a¢ the Xinvad bridge. 11. First it goes to the abode of fire (Atas-g4h)8; afterwards, one step reaches to the star station, the second step reaches to the moon station, the third step to the sun station, avd with the fourth step it reaches the Kinvad bridge*, and they convey it to its own place.
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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