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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
114. About the sin of a son? who is accepted, when he recoils from that acceptance ; the accepter of a living, ov even a departed, father is so because zt zs the will of the people, and also fov the worldly fame of a soul of the departed; and the ceremonial and obeisance are, moreover, for those of them within their own dwelling, owing to letting forth their generosity, and they shall provide chem. 15. About the production aad arising of even that property which a liberal person Aas not seen, if there be any one who® Aas not lived liberally. 1 As a€gh also means ‘where,’ it is rather uncertain whether the irreverence is supposed to be the cause, or the effect, of the special provision for the mother which afterwards becomes a source of litigation. 2 An adopted son must be meant. 5 Supposing that min stands for mfn. L2 148 DINKARD, BOOK VIII, 16. About the production avd arising of something of the property of a damsel, even when she gives z¢ by design only to him who zs worthy. 17. About a damsel whom an idolator (dévtyast) carries off from her own master, avd would give to a Mazda-worshipper ; that is, how z¢ zs justifiable for the Mazda-worshipper, Zaving had that damsel in his possession, to seek a son by er, so long as the guardianship of the woman is with that man. 18. About a mother Jeng guardian over a living father, owing to they having ason. 19. About the proper completion of a provision—that was for the decision of the supreme judge, om various statements, and was never otherwise—which is the provision of hzm who is a high-priest of the religion. 20. About the sin of a father through not satisfying the menstrual excitement of a daughter who has attained the capability of having a son (bervman radih); what it is when, through not satisfying the menstrual excitement of the daughter, Ze zs sinful ; and how it is when the daughter herself is sinful ; also the symptoms of attaining the capability of having a son. 21. About where and which is that sin on the committal of which inadvertently one attains to deliverance thus, when it comes to his knowledge z¢ zs through a determined renunciation it goes away from z¢s source; a/so which is that committal inadvertently which does not occur through him who is intelligent. 22. About the four more heinous forms of demon-service (séd&-yazakth), and the three worst sins wherein they shall perform ¢hem ; the ten existences that are furtherances, and the nine that are destroyers, of the world, CHAPTER XLII, 16-27. 149
222. About the four more heinous forms of demon-service (séd&-yazakth), and the three worst sins wherein they shall perform ¢hem ; the ten existences that are furtherances, and the nine that are destroyers, of the world, CHAPTER XLII, 16-27. 149 23. About a true statement through which, when one utters 2¢, he is wicked and worthy of death. 24. About driving the bestowable benefit of the spiritual existence away from the world, when he who is destroying a righteous man walks openly in the world ; how one section of the spirit’s earth is that of a people! destroying the righteous man, and the complaint of the spirits of fire, water, and plants, owing thereto; a/so how the bestowal of the allotment of a leading man is upon zs inferiors. 25. About the three kinds of righteous men; one that is greater than water avd earth, animals and plants, one that is equal ¢o them, and one that is less; and what is the arrangement of—as z¢ were—the conjoined formation of those who are somewhat outside of the three kinds. 26. About the grievous bridge-judgment for carrying forth dead matter to water, or to fire, with which there is evidence ; and the heaviness of the spirit due to dead matter in the water, 27. The good work of him who brings the dead matter? of man or dog, 1 Some neighbouring nation of unbelievers is probably meant, such as the Byzantines; as we must always recollect that the compiler is summarizing the contents of the Pahlavi commentary written in Sasanian times (see Chap. I, 3). 2 See Chap. XXVII, 4. It appears from this section that the dead matter of an evil creature, such as a snake or frog, was considered to pollute the water as much as that of a good creature. § 28, however, admits the expediency of killing noxious creatures in the water when it is impossible to take them out beforehand; and this is in accordance with Vend. V, 35-38 (W.) which teaches that an apostate defiles no one when dead (any more than a dried-up frog that has been dead a year), because he defiles while living. This rule was evidently intended to remove all scruples as to killing such creatures, but it applies to them only when recently killed ; hence the necessity of removing them, from any place liable to 150 DINKARD, BOOK VIII. or that of the serpent or frog, out of the water. 28. About the destruction of the serpent and frog, and other aquatic noxious creatures, in the water when it is only thus possible, avd carrying them out from it when it is possible. 29. About the gratification of the spirit of the world, avd the vexation of the demons, owing to the destruction of them. 30. Where and what are the tokens of the good? management and well-operating drinking-party (téstth) of a neighbour not of the same district (ahamshatv6 nazd). 31. About the sin of him who, after joining a drinking-party from sunset (hd-frashmékdad6), pulverizes the road (rah tekhnunéd9), keeps the door opened, azd@ would unlawfully make an uproar.
331. About the sin of him who, after joining a drinking-party from sunset (hd-frashmékdad6), pulverizes the road (rah tekhnunéd9), keeps the door opened, azd@ would unlawfully make an uproar. 32. About Atharmazd having produced the bodies amd members of animals—through having created the body of the sole-created ox with satisfaction, as assistance for mankind—because ¢hey are repeated for protection, and also for the ceremonial for sacred beings specially declared. 33. About the reason of making offerings (aist6fridd) to the sacred beings, for the increase of power of the allotters of destiny in the allotment of destiny; the connection of that acknowledgement (padirisn6) and of the benefit avd advantage of the recompense thereof; the proper maintenance of that acknowledgement, through the means and efficacy of the spiritual bridgejudgment of sin, and the fear of worldly disaster and harm from not properly maintaining the perpetual acknowledgement in force pollution, as soon as possible after death, common sense being preferable to logical consistency. 1 Supposing that vQp stands for khfp. CHAPTER XLIII, 28-36. 151 (dén patdkih), axd from the setting up even of ruin thereby; the reasonable control of the offering to each one of the sacred beings therein is for the skilful member of the community (hdnarik dahm) of whatever kind, azd is not produced by intrusting the consecration to the violent, more particularly to those whom ove specially enumerates; the sin and retribution owing to having given z¢ to those who are of that class; avd more upon the same subject. 34. About the damage and injury of the world owing to greed (426) and its fellow-miscreations, and him who is their supporter and abettor, the idolator (dévtyasté), also the wolf of many kinds and noxious creatures of various species; because the occurrence of their fiendishness is due to the original fiend, and the means for strengthening their fiendishness are derived from the destruction of all mankind and the other primary worldly creations which are aiding mankind. 35. Advice to mankind about sthiting and destroying the evil domination (ddskhshasarintdand) of the world dy those zzjurers, and the merit manifest for themse/ves therein; the object avd spiritual reward for smiting axzd killing each one of the wolves avd noxious creatures, and, as regards the same reward, the perfection of that for destroying a two-legged wolf! ; azd whatever is on the same subject. 36. About advice as to not reverencing the evil spirit and demons, whereby the observing (var’z6) of the several ceremonies and gratifications of the sacred beings woudd de more particularly irregular in any manner whatever, and the damage and 1 A term applied to an idolator. 152 DiNKARD, BOOK VIII.
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.
114. About the sin of a son? who is accepted, when he recoils from that acceptance ; the accepter of a living, ov even a departed, father is so because zt zs the will of the people, and also fov the worldly fame of a soul of the departed; and the ceremonial and obeisance are, moreover, for those of them within their own dwelling, owing to letting forth their generosity, and they shall provide chem. 15. About the production aad arising of even that property which a liberal person Aas not seen, if there be any one who® Aas not lived liberally. 1 As a€gh also means ‘where,’ it is rather uncertain whether the irreverence is supposed to be the cause, or the effect, of the special provision for the mother which afterwards becomes a source of litigation. 2 An adopted son must be meant. 5 Supposing that min stands for mfn. L2 148 DINKARD, BOOK VIII, 16. About the production avd arising of something of the property of a damsel, even when she gives z¢ by design only to him who zs worthy. 17. About a damsel whom an idolator (dévtyast) carries off from her own master, avd would give to a Mazda-worshipper ; that is, how z¢ zs justifiable for the Mazda-worshipper, Zaving had that damsel in his possession, to seek a son by er, so long as the guardianship of the woman is with that man. 18. About a mother Jeng guardian over a living father, owing to they having ason. 19. About the proper completion of a provision—that was for the decision of the supreme judge, om various statements, and was never otherwise—which is the provision of hzm who is a high-priest of the religion. 20. About the sin of a father through not satisfying the menstrual excitement of a daughter who has attained the capability of having a son (bervman radih); what it is when, through not satisfying the menstrual excitement of the daughter, Ze zs sinful ; and how it is when the daughter herself is sinful ; also the symptoms of attaining the capability of having a son. 21. About where and which is that sin on the committal of which inadvertently one attains to deliverance thus, when it comes to his knowledge z¢ zs through a determined renunciation it goes away from z¢s source; a/so which is that committal inadvertently which does not occur through him who is intelligent. 22. About the four more heinous forms of demon-service (séd&-yazakth), and the three worst sins wherein they shall perform ¢hem ; the ten existences that are furtherances, and the nine that are destroyers, of the world, CHAPTER XLII, 16-27. 149
222. About the four more heinous forms of demon-service (séd&-yazakth), and the three worst sins wherein they shall perform ¢hem ; the ten existences that are furtherances, and the nine that are destroyers, of the world, CHAPTER XLII, 16-27. 149 23. About a true statement through which, when one utters 2¢, he is wicked and worthy of death. 24. About driving the bestowable benefit of the spiritual existence away from the world, when he who is destroying a righteous man walks openly in the world ; how one section of the spirit’s earth is that of a people! destroying the righteous man, and the complaint of the spirits of fire, water, and plants, owing thereto; a/so how the bestowal of the allotment of a leading man is upon zs inferiors. 25. About the three kinds of righteous men; one that is greater than water avd earth, animals and plants, one that is equal ¢o them, and one that is less; and what is the arrangement of—as z¢ were—the conjoined formation of those who are somewhat outside of the three kinds. 26. About the grievous bridge-judgment for carrying forth dead matter to water, or to fire, with which there is evidence ; and the heaviness of the spirit due to dead matter in the water, 27. The good work of him who brings the dead matter? of man or dog, 1 Some neighbouring nation of unbelievers is probably meant, such as the Byzantines; as we must always recollect that the compiler is summarizing the contents of the Pahlavi commentary written in Sasanian times (see Chap. I, 3). 2 See Chap. XXVII, 4. It appears from this section that the dead matter of an evil creature, such as a snake or frog, was considered to pollute the water as much as that of a good creature. § 28, however, admits the expediency of killing noxious creatures in the water when it is impossible to take them out beforehand; and this is in accordance with Vend. V, 35-38 (W.) which teaches that an apostate defiles no one when dead (any more than a dried-up frog that has been dead a year), because he defiles while living. This rule was evidently intended to remove all scruples as to killing such creatures, but it applies to them only when recently killed ; hence the necessity of removing them, from any place liable to 150 DINKARD, BOOK VIII. or that of the serpent or frog, out of the water. 28. About the destruction of the serpent and frog, and other aquatic noxious creatures, in the water when it is only thus possible, avd carrying them out from it when it is possible. 29. About the gratification of the spirit of the world, avd the vexation of the demons, owing to the destruction of them. 30. Where and what are the tokens of the good? management and well-operating drinking-party (téstth) of a neighbour not of the same district (ahamshatv6 nazd). 31. About the sin of him who, after joining a drinking-party from sunset (hd-frashmékdad6), pulverizes the road (rah tekhnunéd9), keeps the door opened, azd@ would unlawfully make an uproar.
331. About the sin of him who, after joining a drinking-party from sunset (hd-frashmékdad6), pulverizes the road (rah tekhnunéd9), keeps the door opened, azd@ would unlawfully make an uproar. 32. About Atharmazd having produced the bodies amd members of animals—through having created the body of the sole-created ox with satisfaction, as assistance for mankind—because ¢hey are repeated for protection, and also for the ceremonial for sacred beings specially declared. 33. About the reason of making offerings (aist6fridd) to the sacred beings, for the increase of power of the allotters of destiny in the allotment of destiny; the connection of that acknowledgement (padirisn6) and of the benefit avd advantage of the recompense thereof; the proper maintenance of that acknowledgement, through the means and efficacy of the spiritual bridgejudgment of sin, and the fear of worldly disaster and harm from not properly maintaining the perpetual acknowledgement in force pollution, as soon as possible after death, common sense being preferable to logical consistency. 1 Supposing that vQp stands for khfp. CHAPTER XLIII, 28-36. 151 (dén patdkih), axd from the setting up even of ruin thereby; the reasonable control of the offering to each one of the sacred beings therein is for the skilful member of the community (hdnarik dahm) of whatever kind, azd is not produced by intrusting the consecration to the violent, more particularly to those whom ove specially enumerates; the sin and retribution owing to having given z¢ to those who are of that class; avd more upon the same subject. 34. About the damage and injury of the world owing to greed (426) and its fellow-miscreations, and him who is their supporter and abettor, the idolator (dévtyasté), also the wolf of many kinds and noxious creatures of various species; because the occurrence of their fiendishness is due to the original fiend, and the means for strengthening their fiendishness are derived from the destruction of all mankind and the other primary worldly creations which are aiding mankind. 35. Advice to mankind about sthiting and destroying the evil domination (ddskhshasarintdand) of the world dy those zzjurers, and the merit manifest for themse/ves therein; the object avd spiritual reward for smiting axzd killing each one of the wolves avd noxious creatures, and, as regards the same reward, the perfection of that for destroying a two-legged wolf! ; azd whatever is on the same subject. 36. About advice as to not reverencing the evil spirit and demons, whereby the observing (var’z6) of the several ceremonies and gratifications of the sacred beings woudd de more particularly irregular in any manner whatever, and the damage and 1 A term applied to an idolator. 152 DiNKARD, BOOK VIII.
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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