re ee er on en re ee ae, ete ROR ey ee Sm
in the eighth book of the Dinkard, which occupies ten quarto pages of that work :—
Of the first eighteen sections of the Dibdsrigd the first is a treatise on thieves, their arrest, imprisonment, and punishment, with the various kinds of robbery ; the second section is about the irresponsibility of a father for the crimes of a grown-up son, and of a husband for those of a separated wife, about the time for instructing children, and when they first become responsible for sin, the crime of giving weapons to women, children, and foreigners, about warriors plundering, the various kinds of judges and their duties, and offences against accusers. Of the twelve next sections one, called Pasis-hdérvistan (‘the shepherd's dog code’), is about shepherd’s dogs, their duties and rights. Of the last thirty-five sections the first, called St6érist4n (‘the beast of burden code’), is about the sin, affecting the soul, of unlawfully beating and wounding cattle and beasts of burden, birds and fish; the second section, Argistan (‘the value code’), is a treatise on the value of animate and inanimate objects; the third section, Aratést4ristan (‘the warrior code’), is a treatise on warriors, arms, armies, generals, battles, plunder, &c.; the fourth section is about warm baths, fires, clothing, winter stores, reaping fodder and corn, &c.
The passage mentioned in the text was probably in that part of the second section which referred to the responsibility of children, The words from ‘as revealed’ to ‘indicated’ are omitted in K2o.
1 K2o has ‘ nine-months’ child.’
® See Chap. III, 6.
* Literally, ‘both are one;’ that is, in either case the spell of the vag or prayer is broken.
322 SHAYAST LA-SHAYAST.
15. Also this, that ten women are necessary for
affording assistance 4o a woman who is in labour:
five women for directing the making of the cradle
(gavarak), one woman should be opposite the left
shoulder, and one to hold the right shoulder, one
woman to throw a hand on her neck, one woman to
hold her waist, and one woman, when the infant
shall be born, to take z¢ up and cut the navel cord,
and to make the fire blaze’, 16. Three days and
three nights no one is to pass between the fire and
the child, nor to show the child to a sinful man or
woman ; ¢hey are to triturate a little sulphur in the
sap (may4) of a plant, avd to smear it over the
child; and the first food to give z¢ is Hém-juice
(parahém) and aloes (shapyAr).
17. The rule is this, that in case any one shall
beat an innocent man, until the pain shall cease it
becomes every day the root of a Tandpdhar sin?
for him.
18. The rule is this, that when in a country they
trust a false judge, and keep Azm among ¢heir su-
periors, owing to the sin and breach of faith which
that judge commits, the clouds azd rain, in that
country, are deficient, a portion (bavan) of the deli-
ciousness, fatness, wholesomeness, and milk of the
cattle and goats diminishes*, and many children be-
come destroyed in the mother’s womb.
19. The rule is this, that a man, when he does
not wed a wife, does not become worthy of death;
éut when a woman does not wed a husband it
* Literally, ‘make the fire high,’
* See Chap. I, 1, 2.
* Most of these evils are also ascribed (see B, Yt. II, 41-43) to neglect of the precautions prescribed with regard to hair-cuttings.
Chapter X, 15-21. 323
ve ee es ee ers eer ee ae
amounts to @ s¢w worthy of death; because /or a
woman ¢ere is no offspring except by intercourse
with men, and no lineage proceeds from her; éx/
for aman without a wife, when he shall recite the
Avesta, as it is mentioned in the Vendidad', ‘here
may be a lineage which proceeds onwards /o the
future existence.
20. The rule is this, that a toothpick is to be cut
out clear of bark (pést pak)*, for the high-priests
Mave taught that when one’s toothpick—made for
the mouth with the bark—shall fall, and when a
pregnant woman puts a foot upon it, she is appre-
hensive about z/s being dead matter’,
21. The rule is this, that in accepting the child of
a handmaid (4akar)* discrimination is to be exer-
cised; for in the fourteenth of ‘he Nask Hasparam *
pana — aa
1 This reference is probably to the circumstances detailed in Vend. XVIII, 99-112, but the Pahlavi commentary on §§ 111, 112 of that passage is missing in all MSS. The Avesta to be recited in such cases is precisely the same as that detailed in a note on § 5.
* This translation is in accordance with the seventeenth chapter of the prose Sad-dar Baindahis, or ‘ Bandahis of a hundred chapters,’ a Pazand work of later times; but the text here might be translated ‘cut out of clean skin,’ and in Chap. XII, 13, where the statement is repeated, the word used is also ambiguous.
* The Sad-dar Baindahis says, ‘the fear arises that the infant may come to harm.’ This section and the three which follow are repeated in Chap. XII, 13-16.
* This might mean a fakar, or ‘serving’ wife (see Bund. XXXII, 6), but the further details given in Chap. XII, 14, where this statement is repeated, make it more probable that a concubine is meant.
> As this was the seventeenth nask or ‘ book’ of the complete Mazdayasnian literature, according to all authorities, it is probable that the word ‘fourteenth,’ in the text here, refers to some parti- cular chapter or fargard, most likely to the last group of fourteen
324 SHAYAST LA-SHAYAST.
the high-priests Aave taught thus: ‘ My son is suit-
able also as thy son, du¢ my daughter is not suitable
also as thy daughter.’
sections, mentioned below, in the summary of its contents; and this is confirmed by another reference in Chap. XII, 7. This nask is called Asparam in the Rivdyats, and Aspariim in the Dini-vagarkard; for its contents, as given by the latter, see Haug’s Essays, p. 133. The following is a brief summary of the account of it given in the eighth book of the Dinkard, where it occupies sixteen quarto pages of that work :—
Of the first thirty sections of the Hispéram, one is the Aérpa- tistan (‘the priest’s code’), a treatise on priestly studies, priests, disciples, and their five dispositions. One section is the Niran- gistdn (‘religious formula code’), a treatise on the formulas of worship, the Avesta to be recited by the officiating priests twice, thrice, and four times, the five periods of the day and their proper ceremonies, the season-festivals, the sacred girdle and shirt, cutting the sacred twigs, reverencing water, the families of Zaratist, Hvdv, and Vistésp, &c. One section is the Géhartkist4n (‘ quality code’), a treatise on nobility and superiority, buying and selling, cattle, slaves, servants, and other property, houses where men or dogs have been sick, dealings with foreigners, &c. And other sections are about appropriating the property of others, obedient and disobedient wives, foreign wives, advantages of male and female offspring, breeding of cattle, treatment of labourers and children, the evil eye, judges, the origin and cultivation of corn, the degrees of crime and punishment, &c. Of the next twenty sec- tions, one is about the treatment of furious cattle and mad dogs, and the damage they may do. One section on the means of accumulating wealth, the giving of sons and daughters in marriage, the goodness of charity and evil of waste, the five best actions and the five worst, unlawful felling of trees, the sin of burying the dead, &c. And one section on the begetting, birth, and treatment of children. Of the last fourteen sections, one is a treatise, in six fargards, on the ownership of property and disputes about it, on one’s own family, acquiring wife and children, adoption, &c. And a section of seven fargards, at the end, is a treatise on the sufferings of men, women, children, and dogs, on the connection of owner and herds, priest and disciple, on various offences and sins, spiritual and worldly healing, physic and physicians, astrology,
CHAPTER X, 22-24. 325
22. The rule is this, that ove perseveres much in
the begetting of offspring, for the acquisition of
abundance of good works at once; because, in the
Nihadim Nask', the high-priests ave taught that
the duty and good works which a son performs are
as much the father’s as though they had been done
by his own hand; and in the Damdad Nasé? it is
revealed thus: ‘ Likewise, too, the good works, x
like measure, which come into the father's pos-
session.
23. The rule is this, that they shall give to the
worthy as much of anything as is proper for eating
and accumulating; because in the Nihadim Nask*
the high-priests Aave taught thus: ‘A man gives a
hungry ove bread, and zt ts too much, yet all the
good works, which he shall perform through that
superabundance, become as much his who gave ¢ as
though they had been done by his own hand.’
24. The rule is this, where ove lies down, in cir-
cumstances of propriety and innocence, one Ashem-
vohti is to be uttered*, and zz like manner when he
the proper feeding of cattle, horses, sheep, goats, and pigs, the duty of a frontier governor during a foreign invasion, &c.
The passage mentioned in the text was probably in that portion of the last group of fourteen sections which treated of wives, children, and adoption.
1 See § 3; the passage mentioned here cannot be traced in the account of this Nask given in the Dinkard.
2 See SZS. IX, 1. The passage here quoted cannot be traced in any of the short accounts of the contents of this Nask. This section is repeated, with a few verbal alterations, in Chap. XII, 15.
’ See § 3; the passage here quoted is also not to be traced in the account of this Nask given in the Dinkard. This section is repeated, with a few verbal alterations, in Chap. XII, 16.
* Compare Chap. IV, 14, where much the same is stated as what occurs in this section.
326 SHAYAST LA-SHAYAST.
gets up well; when he does so, every single draw-
ing of the breath (vay6) becomes a good work of
three Srdshé-4arandms, that is, a weight of ten
dirhams of the full weight of four mads?.
25. The rule is this, that when an action or an
opinion comes forward, and oxe does not know
whether z¢ de a sin or a good work, when possible
it is to be abandoned azd not executed by him;
as it says in the Sakaddim Mask? that Zarattist has
* This was the eighteenth nask or ‘book’ of the complete Mazdayasnian literature, according to the Dinkard; but according to the Dini-vagarkard and the Rivayats it was the nineteenth nask, called Askarfm or Askaram. For its contents, as given by the Dini-vagarkard, see Haug’s Essays, p.133. The following is a brief summary of the account of it given in the eighth book of the Dinkard, where it occupies twenty quarto pages of that work :—
Of the first thirty sections of the Sakédim one is a treatise on the necessity of obedience and understanding the laws, on new- born infants and their proper treatment, on the care of fire and sharp-pointed things, on race-courses, the use of water, salt and sweet, warm and cold, flowing and stagnant, &c. One section is the Hasidakanistan (‘annoyances code’), a treatise on irritating words and ill-treatment of living creatures and trees, the finding of buried treasure at various depths and in different places, &c. And one section is the Ziyanakistan (‘damage code’), a treatise on damage to animate and inanimate objects. Of the last twenty-two sections, one is the Vakhshistan (‘increase code’), a treatise on the progress of growth, breeding of cattle and other animals, plead- ings regarding debts, growth of corn, &c. One section is the Varistan (‘ordeal code’), a treatise on the detection of witchcraft by ordeal, by heat and cold, &c. One section on asking assistance
Chapter X, 25, 26. 327
not provided about everything whatever, but three
times 2¢ has been done by Zaratist about this duty,
that is, so that the Avesta and Zand, when one has
learned it thoroughly by heart’, is for recitation, axd
is not to be mumbled? (gdyisn6), for in mumbling
(gidan6) the parts of the Ahunavar*® are more
chattering‘. 26. As it says in the Bagh MNask*
rr ee me en ee ee eee
